Congregation, mount of the

(Isa. 14:13), has been supposed to refer to the place where God promised to meet with his people (Ex. 25:22; 29:42, 43) i.e., the mount of the Divine presence, Mount Zion. But here the king of Babylon must be taken as expressing himself according to his own heathen notions, and not according to those of the Jews. The "mount of the congregation" will therefore in this case mean the northern mountain, supposed by the Babylonians to be the meeting-place of their gods. In the Babylonian inscriptions mention is made of a mountain which is described as "the mighty mountain of Bel, whose head rivals heaven, whose root is the holy deep." This mountain was regarded in their mythology as the place where the gods had their seat.

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Intercession of Christ

Christ's priestly office consists of these two parts, (1) the offering up of himself as a sacrifice, and (2) making continual intercession for us. When on earth he made intercession for his people (Luke 23:34; John 17:20; Heb. 5:7); but now he exercises this function of his priesthood in heaven, where he is said to appear in the presence of God for us (Heb. 9:12, 24). His advocacy with the Father for his people rests on the basis of his own all-perfect sacrifice. Thus he pleads for and obtains the fulfilment of all the promises of the everlasting covenant (1 John 2:1; John 17:24; Heb. 7:25). He can be "touched with the feeling of our infirmities," and is both a merciful and a faithful high priest (Heb. 2:17, 18; 4:15, 16). This intercession is an essential part of his mediatorial work. Through him we have "access" to the Father (John 14:6; Eph. 2:18; 3:12). "The communion of his people with the Father will ever be sustained through him as mediatorial Priest" (Ps. 110:4; Rev. 7:17).

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Irha-heres

According to some MSS., meaning "city of destruction." Other MSS. read 'Irhahares; rendered "city of the sun", Isa. 19:18, where alone the word occurs. This name may probably refer to Heliopolis. The prophecy here points to a time when the Jews would so increase in number there as that the city would fall under their influence. This might be in the time of the Ptolemies. (See [295]ON.)

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Prison

The first occasion on which we read of a prison is in the history of Joseph in Egypt. Then Potiphar, "Joseph's master, took him, and put him into the prison, a place where the king's prisoners were bound" (Gen. 39:20-23). The Heb. word here used (sohar) means properly a round tower or fortress. It seems to have been a part of Potiphar's house, a place in which state prisoners were kept. The Mosaic law made no provision for imprisonment as a punishment. In the wilderness two persons were "put in ward" (Lev. 24:12; Num. 15:34), but it was only till the mind of God concerning them should be ascertained. Prisons and prisoners are mentioned in the book of Psalms (69:33; 79:11; 142:7). Samson was confined in a Philistine prison (Judg. 16:21, 25). In the subsequent history of Israel frequent references are made to prisons (1 Kings 22:27; 2 Kings 17:4; 25:27, 29; 2 Chr. 16:10; Isa. 42:7; Jer. 32:2). Prisons seem to have been common in New Testament times (Matt. 11:2; 25:36, 43). The apostles were put into the "common prison" at the instance of the Jewish council (Acts 5:18, 23; 8:3); and at Philippi Paul and Silas were thrust into the "inner prison" (16:24; comp. 4:3; 12:4, 5).

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Sanctuary

Denotes, (1) the Holy Land (Ex. 15:17; comp. Ps. 114:2); (2) the temple (1 Chr. 22:19; 2 Chr. 29:21); (3) the tabernacle (Ex. 25:8; Lev. 12:4; 21:12); (4) the holy place, the place of the Presence (Gr. hieron, the temple-house; not the naos, which is the temple area, with its courts and porches), Lev. 4:6; Eph. 2:21, R.V., marg.; (5) God's holy habitation in heaven (Ps. 102:19). In the final state there is properly "no sanctuary" (Rev. 21:22), for God and the Lamb "are the sanctuary" (R.V., "temple"). All is there hallowed by the Divine Presence; all is sancturary.

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Beth-arbel

House of God's court, a place alluded to by Hosea (10:14) as the scene of some great military exploit, but not otherwise mentioned in Scripture. The Shalman here named was probably Shalmaneser, the king of Assyria (2 Kings 17:3).

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Camp

During their journeys across the wilderness, the twelve tribes formed encampments at the different places where they halted (Ex. 16:13; Num. 2:3). The diagram here given shows the position of the different tribes and the form of the encampment during the wanderings, according to Num. 1:53; 2:2-31; 3:29, 35, 38; 10:13-28. The area of the camp would be in all about 3 square miles. After the Hebrews entered Palestine, the camps then spoken of were exclusively warlike (Josh. 11:5, 7; Judg. 5:19, 21; 7:1; 1 Sam. 29:1; 30:9, etc.).