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JWBickel

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bible_dictionary_unified

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[ "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.\"" ]

[ "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." ]

[ "(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." ]

[ "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" ]

[ "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." ]

[ "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." ]

[ "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)" ]

[ "Pens or enclosures for flocks (2 Chr. 32:28, \"cotes for flocks;\" R.V., \"flocks in folds\")." ]

[ "(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." ]

[ "(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]" ]

[ "(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." ]

[ "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." ]

[ "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." ]

[ "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)." ]

[ "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." ]

[ "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)" ]

[ "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." ]

[ "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." ]

[ "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]" ]

[ "(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)" ]

[ "\"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." ]

[ "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." ]

[ "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." ]

[ "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)" ]

[ "See [133]COLOUR." ]

[ "(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." ]

[ "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.)" ]

[ "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." ]

[ "(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." ]

[ "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.)" ]

[ "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." ]

[ "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)" ]

[ "(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.\"" ]

[ "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]" ]

[ "(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." ]

[ "(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." ]

[ "(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." ]

[ "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)" ]

[ "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)." ]

[ "(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." ]

[ "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." ]

[ "(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." ]

[ "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)." ]

[ "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)" ]

[ "(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." ]

[ "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)." ]

[ "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." ]

[ "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.)" ]

[ "(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)." ]

[ "(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." ]

[ "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)" ]

[ "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)" ]

[ "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)" ]

[ "(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." ]

[ "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]" ]

[ "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)." ]

[ "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)." ]

[ "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." ]

[ "(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)." ]

[ "(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.)" ]

[ "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)." ]

[ "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.\"" ]

[ "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)" ]

[ "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." ]

[ "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." ]

[ "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." ]

[ "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." ]

[ "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)" ]

[ "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." ]

[ "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.)" ]

[ "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.\"" ]

[ "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." ]

[ "Pearl of wisdom, one of the four who were noted for their wisdom, but whom Solomon excelled (1 Kings 4:31).", "home of knowledge" ]

[ "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." ]

[ "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." ]

[ "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." ]

[ "Ps. 22:20; 35:17) means an \"only one.\"" ]

[ "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)." ]

[ "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)." ]

[ "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)." ]

[ "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." ]

[ "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." ]

[ "(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)." ]

[ "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." ]

[ "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." ]

[ "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)" ]

[ "(Job 38:12; Luke 1:78), the dawn of the morning; daybreak. (Comp. Isa. 60:1, 2; Mal. 4:2; Rev. 22:16.)" ]

[ "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.)" ]

[ "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." ]

[ "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)" ]

[ "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]" ]

[ "See [149]OMER." ]

[ "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]" ]

[ "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)." ]

[ "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." ]

[ "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." ]

[ "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." ]

[ "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]" ]

[ "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.)" ]

[ "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" ]