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(Herb. nesher; properly the griffon vulture or great vulture, so called from its tearing its prey with its beak), referred to for its swiftness of flight (Deut. 28:49; 2 Sam. 1:23), its mounting high in the air (Job 39:27), its strength (Ps. 103:5), its setting its nest in high places (Jer. 49:16), and its power of vision (Job 39:27-30). This "ravenous bird" is a symbol of those nations whom God employs and sends forth to do a work of destruction, sweeping away whatever is decaying and putrescent (Matt. 24:28; Isa. 46:11; Ezek. 39:4; Deut. 28:49; Jer. 4:13; 48:40). It is said that the eagle sheds his feathers in the beginning of spring, and with fresh plumage assumes the appearance of youth. To this, allusion is made in Ps. 103:5 and Isa. 40:31. God's care over his people is likened to that of the eagle in training its young to fly (Ex. 19:4; Deut. 32:11, 12). An interesting illustration is thus recorded by Sir Humphry Davy:, "I once saw a very interesting sight above the crags of Ben Nevis. Two parent eagles were teaching their offspring, two young birds, the maneuvers of flight. They began by rising from the top of the mountain in the eye of the sun. It was about mid-day, and bright for the climate. They at first made small circles, and the young birds imitated them. They paused on their wings, waiting till they had made their flight, and then took a second and larger gyration, always rising toward the sun, and enlarging their circle of flight so as to make a gradually ascending spiral. The young ones still and slowly followed, apparently flying better as they mounted; and they continued this sublime exercise, always rising till they became mere points in the air, and the young ones were lost, and afterwards their parents, to our aching sight." (See Isa. 40:31.) There have been observed in Palestine four distinct species of eagles, (1) the golden eagle (Aquila chrysaetos); (2) the spotted eagle (Aquila naevia); (3) the common species, the imperial eagle (Aquila heliaca); and (4) the Circaetos gallicus, which preys on reptiles. The eagle was unclean by the Levitical law (Lev. 11:13; Deut. 14:12).
Used frequently in a figurative sense (Ps. 34:15). To "uncover the ear" is to show respect to a person (1 Sam. 20:2 marg.). To have the "ear heavy", or to have "uncircumcised ears" (Isa. 6:10), is to be inattentive and disobedient. To have the ear "bored" through with an awl was a sign of perpetual servitude (Ex. 21:6).
An Old English word (from the Latin aro, I plough), meaning "ploughing." It is used in the Authorized Version in Gen. 45:6; Ex. 34:21; 1 Sam. 8:12; Deut. 21:4; Isa. 30:24; but the Revised Version has rendered the original in these places by the ordinary word to plough or till.
The Spirit is the earnest of the believer's destined inheritance (2 Cor. 1:22; 5:5; Eph. 1:14). The word thus rendered is the same as that rendered "pledge" in Gen. 38:17-20; "indeed, the Hebrew word has simply passed into the Greek and Latin languages, probably through commercial dealings with the Phoenicians, the great trading people of ancient days. Originally it meant no more than a pledge; but in common usage it came to denote that particular kind of pledge which is a part of the full price of an article paid in advance; and as it is joined with the figure of a seal when applied to the Spirit, it seems to be used by Paul in this specific sense." The Spirit's gracious presence and working in believers is a foretaste to them of the blessedness of heaven. God is graciously pleased to give not only pledges but foretastes of future blessedness.
Rings properly for the ear (Gen. 35:4; Num. 31:50; Ezek. 16:12). In Gen. 24:47 the word means a nose-jewel, and is so rendered in the Revised Version. In Isa. 3:20 the Authorized Version has "ear-rings," and the Revised Version "amulets," which more correctly represents the original word (lehashim), which means incantations; charms, thus remedies against enchantment, worn either suspended from the neck or in the ears of females. Ear-rings were ornaments used by both sexes (Ex. 32:2).
(1.) In the sense of soil or ground, the translation of the word adamah'. In Gen. 9:20 "husbandman" is literally "man of the ground or earth." Altars were to be built of earth (Ex. 20:24). Naaman asked for two mules' burden of earth (2 Kings 5:17), under the superstitious notion that Jehovah, like the gods of the heathen, could be acceptably worshipped only on his own soil. (2). As the rendering of 'erets, it means the whole world (Gen. 1:2); the land as opposed to the sea (1:10). Erets also denotes a country (21:32); a plot of ground (23:15); the ground on which a man stands (33:3); the inhabitants of the earth (6:1; 11:1); all the world except Israel (2 Chr. 13:9). In the New Testament "the earth" denotes the land of Judea (Matt. 23:35); also things carnal in contrast with things heavenly (John 3:31; Col. 3:1, 2).
Mentioned among the extraordinary phenomena of Palestine (Ps. 18:7; comp. Hab. 3:6; Nah. 1:5; Isa. 5:25). The first earthquake in Palestine of which we have any record happened in the reign of Ahab (1 Kings 19:11, 12). Another took place in the days of Uzziah, King of Judah (Zech. 14:5). The most memorable earthquake taking place in New Testament times happened at the crucifixion of our Lord (Matt. 27:54). An earthquake at Philippi shook the prison in which Paul and Silas were imprisoned (Act 16:26). It is used figuratively as a token of the presence of the Lord (Judg. 5:4; 2 Sam. 22:8; Ps. 77:18; 97:4; 104:32).
(1.) The orient (mizrah); the rising of the sun. Thus "the east country" is the country lying to the east of Syria, the Elymais (Zech. 8:7). (2). Properly what is in front of one, or a country that is before or in front of another; the rendering of the word kedem. In pointing out the quarters, a Hebrew always looked with his face toward the east. The word kedem is used when the four quarters of the world are described (Gen. 13:14; 28:14); and mizrah when the east only is distinguished from the west (Josh. 11:3; Ps. 50:1; 103:12, etc.). In Gen. 25:6 "eastward" is literally "unto the land of kedem;" i.e., the lands lying east of Palestine, namely, Arabia, Mesopotamia, etc.
The Arabs as a whole, known as the Nabateans or Kedarenes, nomad tribes (Judg. 6:3, 33; 7:12; 8:10).
Originally a Saxon word (Eostre), denoting a goddess of the Saxons, in honour of whom sacrifices were offered about the time of the Passover. Hence the name came to be given to the festival of the Resurrection of Christ, which occured at the time of the Passover. In the early English versions this word was frequently used as the translation of the Greek pascha (the Passover). When the Authorized Version (1611) was formed, the word "passover" was used in all passages in which this word pascha occurred, except in Act 12:4. In the Revised Version the proper word, "passover," is always used.
(Jer. 19:2), properly the Potter's gate, the gate which led to the potter's field, in the valley of Hinnom.
(Joel 2:20; Ezek. 47:18), the Dead Sea, which lay on the east side of the Holy Land. The Mediterranean, which lay on the west, was hence called the "great sea for the west border" (Num. 34:6).
The wind coming from the east (Job 27:21; Isa. 27:8, etc.). Blight caused by this wind, "thin ears" (Gen. 41:6); the withered "gourd" (Jonah 4: 8). It was the cause and also the emblem of evil (Ezek. 17:10; 19:12; Hos. 13:15). In Palestine this wind blows from a burning desert, and hence is destitute of moisture necessary for vegetation.
The ancient Hebrews would not eat with the Egyptians (Gen. 43:32). In the time of our Lord they would not eat with Samaritans (John 4:9), and were astonished that he ate with publicans and sinners (Matt. 9:11). The Hebrews originally sat at table, but afterwards adopted the Persian and Chaldean practice of reclining (Luke 7:36-50). Their principal meal was at noon (Gen. 43:16; 1 Kings 20:16; Ruth 2:14; Luke 14:12). The word "eat" is used metaphorically in Jer. 15:16; Ezek. 3:1; Rev. 10:9. In John 6:53-58, "eating and drinking" means believing in Christ. Women were never present as guests at meals (q.v.).
ancient heaps
a servant; laborer
the king's servant
the stone of help
one that passes; anger
a father that gathers or adds
A black, hard wood, brought by the merchants from India to Tyre (Ezek. 27:15). It is the heart-wood, brought by Diospyros ebenus, which grows in Ceylon and Southern India.
passage over; being angry
(Ezra 6:2 marg.). (See [170]ACHMETHA.)
a preacher
Of the sun alluded to in Amos 8:9; Micah 3:6; Zech. 14:6; Joel 2:10. Eclipses were regarded as tokens of God's anger (Joel 3:15; Job 9:7). The darkness at the crucifixion has been ascribed to an eclipse (Matt. 27:45); but on the other hand it is argued that the great intensity of darkness caused by an eclipse never lasts for more than six minutes, and this darkness lasted for three hours. Moreover, at the time of the Passover the moon was full, and therefore there could not be an eclipse of the sun, which is caused by an interposition of the moon between the sun and the earth.
witness
Tower of the flock, a tower between Bethlehem and Hebron, near which Jacob first halted after leaving Bethlehem (Gen. 35:21). In Micah 4:8 the word is rendered "tower of the flock" (marg., "Edar"), and is used as a designation of Bethlehem, which figuratively represents the royal line of David as sprung from Bethlehem.
pleasure; delight
a flock
red, earthy; of blood
a very great mass, or cloud
Occurs in Authorized Version, James 5:16. The Revised Version renders appropriately: "The supplication of a righteous man availeth much in its working", i.e., "it moves the hand of Him who moves the world."
(Heb. beytsah, "whiteness"). Eggs deserted (Isa. 10:14), of a bird (Deut. 22:6), an ostrich (Job 39:14), the cockatrice (Isa. 59:5). In Luke 11:12, an egg is contrasted with a scorpion, which is said to be very like an egg in its appearance, so much so as to be with difficulty at times distinguished from it. In Job 6:6 ("the white of an egg") the word for egg (hallamuth') occurs nowhere else. It has been translated "purslain" (R.V. marg.), and the whole phrase "purslain-broth", i.e., broth made of that herb, proverbial for its insipidity; and hence an insipid discourse. Job applies this expression to the speech of Eliphaz as being insipid and dull. But the common rendering, "the white of an egg", may be satisfactorily maintained.
heifer; chariot; round
drops of the sea
same as Eglah
that troubles or oppresses; anguish
he that praises
barren, feeble
barrenness; torn away
the God of Bethel
God of Bethel, the name of the place where Jacob had the vision of the ladder, and where he erected an altar (Gen. 31:13; 35:7).
God, the God of Israel
Mighty one; God of Israel, the name which Jacob gave to the alter which he erected on the piece of land where he pitched his tent before Shechem, and which he afterwards purchased from the sons of Hamor (Gen. 33:20).
the eternity of God
an oak; a curse; perjury
a young man; a virgin; a secret
the doings of God
a hind; strength; an oak
knowledge of God
favored of God; love of God
A name frequently used in the Old Testament as denoting a person clothed with authority, and entitled to respect and reverence (Gen. 50:7). It also denoted a political office (Num. 22:7). The "elders of Israel" held a rank among the people indicative of authority. Moses opened his commission to them (Ex. 3:16). They attended Moses on all important occasions. Seventy of them attended on him at the giving of the law (Ex. 24:1). Seventy also were selected from the whole number to bear with Moses the burden of the people (Num. 11:16, 17). The "elder" is the keystone of the social and political fabric wherever the patriarchal system exists. At the present day this is the case among the Arabs, where the sheik (i.e., "the old man") is the highest authority in the tribe. The body of the "elders" of Israel were the representatives of the people from the very first, and were recognized as such by Moses. All down through the history of the Jews we find mention made of the elders as exercising authority among the people. They appear as governors (Deut. 31:28), as local magistrates (16:18), administering justice (19:12). They were men of extensive influence (1 Sam. 30:26-31). In New Testament times they also appear taking an active part in public affairs (Matt. 16:21; 21:23; 26:59). The Jewish eldership was transferred from the old dispensation to the new. "The creation of the office of elder is nowhere recorded in the New Testament, as in the case of deacons and apostles, because the latter offices were created to meet new and special emergencies, while the former was transmitted from the earlies times. In other words, the office of elder was the only permanent essential office of the church under either dispensation." The "elders" of the New Testament church were the "pastors" (Eph. 4:11), "bishops or overseers" (Acts 20:28), "leaders" and "rulers" (Heb. 13:7; 1 Thess. 5:12) of the flock. Everywhere in the New Testament bishop and presbyter are titles given to one and the same officer of the Christian church. He who is called presbyter or elder on account of his age or gravity is also called bishop or overseer with reference to the duty that lay upon him (Titus 1:5-7; Acts 20:17-28; Phil. 1:1).
witness of God
burnt-offering of God
help of God, court of God
The Scripture speaks (1) of the election of individuals to office or to honour and privilege, e.g., Abraham, Jacob, Saul, David, Solomon, were all chosen by God for the positions they held; so also were the apostles. (2) There is also an election of nations to special privileges, e.g., the Hebrews (Deut. 7:6; Rom. 9:4). (3) But in addition there is an election of individuals to eternal life (2 Thess. 2:13; Eph. 1:4; 1 Pet. 1:2; John 13:18). The ground of this election to salvation is the good pleasure of God (Eph. 1:5, 11; Matt. 11:25, 26; John 15:16, 19). God claims the right so to do (Rom. 9:16, 21). It is not conditioned on faith or repentance, but is of soverign grace (Rom. 11:4-6; Eph. 1:3-6). All that pertain to salvation, the means (Eph. 2:8; 2 Thess. 2:13) as well as the end, are of God (Acts 5:31; 2 Tim. 2:25; 1 Cor. 1:30; Eph. 2:5, 10). Faith and repentance and all other graces are the exercises of a regenerated soul; and regeneration is God's work, a "new creature." Men are elected "to salvation," "to the adoption of sons," "to be holy and without blame before him in love" (2 Thess. 2:13; Gal. 4:4, 5; Eph. 1:4). The ultimate end of election is the praise of God's grace (Eph. 1:6, 12). (See [175]PREDESTINATION.)
To whom the Second Epistle of John is addressed (2 John 1:1). Some think that the word rendered "lady" is a proper name, and thus that the expression should be "elect Kyria."
In its primary sense, as denoting the first principles or constituents of things, it is used in 2 Pet. 3:10: "The elements shall be dissolved." In a secondary sense it denotes the first principles of any art or science. In this sense it is used in Gal. 4:3, 9; Col. 2:8, 20, where the expressions, "elements of the world," "week and beggarly elements," denote that state of religious knowledge existing among the Jews before the coming of Christ, the rudiments of religious teaching. They are "of the world," because they are made up of types which appeal to the senses. They are "weak," because insufficient; and "beggarly," or "poor," because they are dry and barren, not being accompanied by an outpouring of spiritual gifts and graces, as the gospel is.
learning
Not found in Scripture except indirectly in the original Greek word (elephantinos) translated "of ivory" in Rev. 18:12, and in the Hebrew word (shenhabim, meaning "elephant's tooth") rendered "ivory" in 1 Kings 10:22 and 2 Chr. 9:21.
grace, or gift, or mercy of God
Eli, my God, my God
God is my father; God is the father
knowledge of God
God the Lord
my God the Father
resurrection of God
the people of God
same as Elijah
the Lord increaseth
the God of conversion
thou art my God
beloved of God
God, my God
the God of my eyes
help, or court, of my God
god of winter, or of youth
he is my God himself
God the Lord, the strong Lord
pelican of God
the rams; the strong; stags
my God is king
toward him are mine eyes; or to him are my fountains
a miracle of God
the God of deliverance
the endeavor of God
God will distinguish him, one of the porters appointed to play "on the Sheminith" on the occasion of the bringing up of the ark to the city of David (1 Chr. 15:18, 21).
God his deliverance. (1.) One of David's distinguished warriors (2 Sam. 23:34); called also Eliphal in 1 Chr. 11:35. (2.) One of the sons of David born at Jerusalem (1 Chr. 3:6; 14:5); called Elpalet in 1 Chr. 14:5. Also another of David's sons (1 Chr. 3:8); called Eliphalet in 2 Sam. 5:16; 1 Chr. 14:7. (3.) A descendant of king Saul through Jonathan (1 Chr. 8:39).
Elizabeth, the oath, or fullness, of God
salvation of God
it is God; the lamb of God: God that gives help
God hearing
my God judgeth
same as Elisabeth
God is my salvation
God is my praise
God is my strength; my rock; rock of God
God the zealous; the zeal of God
hardiness or rigor of God
God my bow, the birth-place of Nahum the prophet (Nah. 1:1). It was probably situated in Galilee, but nothing definite is known of it.
a man of Elkeshai
revolting from God
Hos. 4:13; rendered "terebinth" in the Revised Version. It is the Pistacia terebinthus of Linn., a tree common in Palestine, long-lived, and therefore often employed for landmarks and in designating places (Gen. 35:4; Judg. 6:11, 19. Rendered "oak" in both A.V. and R.V.). (See TEIL [179]TREE.)
the God of measure, or of the garment
God's fairness
God hath given; the gift of God
Elohim, God
oak; grove; strong
the house of grace or mercy
God's work
same as Eliphalet
Oak of Paran, a place on the edge of the wilderness bordering the territory of the Horites (Gen. 14:6). This was the farthest point to which Chedorlaomer's expedition extended. It is identified with the modern desert of et-Tih. (See [180]PARAN.)
of grace or mercy
the case of God
the generation of God
cry or outcry
God is my strength
a magician, a corrupter
the dowry of God
God of the northeast wind
The process of preserving a body by means of aromatics (Gen. 50:2, 3, 26). This art was practised by the Egyptians from the earliest times, and there brought to great perfection. This custom probably originated in the belief in the future reunion of the soul with the body. The process became more and more complicated, and to such perfection was it carried that bodies embalmed thousands of years ago are preserved to the present day in the numberless mummies that have been discovered in Egypt. The embalming of Jacob and Joseph was according to the Egyptian custom, which was partially followed by the Jews (2 Chr. 16:14), as in the case of king Asa, and of our Lord (John 19:39, 40; Luke 23:56; 24:1). (See [181]PHARAOH.)
The art of embroidery was known to the Jews (Ex. 26:36; 35:35; 38:23; Judg. 5:30; Ps. 45:14). The skill of the women in this art was seen in the preparation of the sacerdotal robes of the high priest (Ex. 28). It seems that the art became hereditary in certain families (1 Chr. 4:21). The Assyrians were also noted for their embroidered robes (Ezek. 27:24).
Heb. nophek (Ex. 28:18; 39:11); i.e., the "glowing stone", probably the carbuncle, a precious stone in the breastplate of the high priest. It is mentioned (Rev. 21:19) as one of the foundations of the New Jerusalem. The name given to this stone in the New Testament Greek is smaragdos, which means "live coal."
fears; terrors; formidable; people
God with us
people despised or obscure
an ass
fountain, eye of generation, or of habitation
eye, or fountain, of calves
eye, or fountain, of protection or of gardens
eye, or fountain, of the goat, or of happiness
quick sight; well of gladness
fountain of him that called or prayed
the grass of the well
fountain of judgment
well of weight
the fuller's fountain; the well of searching
fountain, or eye, of the sun
fountain of an apple, or of inflation
fountain, open place
cloud
An encampment was the resting-place for a longer or shorter period of an army or company of travellers (Ex. 13:20; 14:19; Josh. 10:5; 11:5). The manner in which the Israelites encamped during their march through the wilderness is described in Num. 2 and 3. The order of the encampment (see [185]CAMP) was preserved in the march (Num. 2:17), the signal for which was the blast of two silver trumpets. Detailed regulations affecting the camp for sanitary purposes are given (Lev. 4:11, 12; 6:11; 8:17; 10:4, 5; 13:46; 14:3; Num. 12:14, 15; 31:19; Deut. 23:10, 12). Criminals were executed without the camp (Lev. 4:12; comp. John 19:17, 20), and there also the young bullock for a sin-offering was burnt (Lev. 24:14; comp. Heb. 13:12). In the subsequent history of Israel frequent mention is made of their encampments in the time of war (Judg. 7:18; 1 Sam. 13:2, 3, 16, 23; 17:3; 29:1; 30:9, 24). The temple was sometimes called "the camp of the Lord" (2 Chr. 31:2, R.V.; comp. Ps. 78:28). The multitudes who flocked to David are styled "a great host (i.e., "camp;" Heb. mahaneh), like the host of God" (1 Chr. 12:22).
(1.) The rendering of Hebrew latim_ or _lehatim, which means "something covered," "muffled up;" secret arts, tricks (Ex. 7:11, 22; 8:7, 18), by which the Egyptian magicians imposed on the credulity of Pharaoh. (2.) The rendering of the Hebrew keshaphim, "muttered spells" or "incantations," rendered "sorceries" in Isa. 47:9, 12, i.e., the using of certain formulae under the belief that men could thus be bound. (3.) Hebrew lehashim, "charming," as of serpents (Jer. 8:17; comp. Ps. 58:5). (4.) Hebrew nehashim, the enchantments or omens used by Balaam (Num. 24:1); his endeavouring to gain omens favourable to his design. (5.) Hebrew heber (Isa. 47:9, 12), "magical spells." All kinds of enchantments were condemned by the Mosaic law (Lev. 19:26; Deut. 18:10-12). (See [186]DIVINATION.)
In Heb. 13:7, is the rendering of the unusual Greek word ekbasin, meaning "outcome", i.e., death. It occurs only elsewhere in 1 Cor. 10:13, where it is rendered "escape."
Fountain of Dor; i.e., "of the age", a place in the territory of Issachar (Josh. 17:11) near the scene of the great victory which was gained by Deborah and Barak over Sisera and Jabin (comp. Ps. 83:9, 10). To Endor, Saul resorted to consult one reputed to be a witch on the eve of his last engagement with the Philistines (1 Sam. 28:7). It is identified with the modern village of Endur, "a dirty hamlet of some twenty houses, or rather huts, most of them falling to ruin," on the northern slope of Little Hermon, about 7 miles from Jezreel.
laudable
Fountain of the kid, place in the wilderness of Judah (Josh. 15:62), on the western shore of the Dead Sea (Ezek. 47:10), and nearly equidistant from both extremities. To the wilderness near this town David fled for fear of Saul (Josh. 15:62; 1 Sam. 23:29). It was at first called Hazezon-tamar (Gen. 14:7), a city of the Amorites. The vineyards of Engedi were celebrated in Solomon's time (Cant. 1:4). It is the modern Ain Jidy. The "fountain" from which it derives its name rises on the mountain side about 600 feet above the sea, and in its rapid descent spreads luxuriance all around it. Along its banks the osher grows abundantly. That shrub is thus described by Porter: "The stem is stout, measuring sometimes nearly a foot in diameter, and the plant grows to the height of 15 feet or more. It has a grayish bark and long oval leaves, which when broken off discharge a milky fluid. The fruit resembles an apple, and hangs in clusters of two or three. When ripe it is of a rich yellow colour, but on being pressed it explodes like a puff-ball. It is chiefly filled with air...This is the so-called apple of Sodom.'" Through Samaria, etc. (See [187]APPLE.)
(1.) Heb. hishalon i.e., "invention" (as in Eccl. 7:29) contrivances indicating ingenuity. In 2 Chr. 26:15 it refers to inventions for the purpose of propelling missiles from the walls of a town, such as stones (the Roman balista) and arrows (the catapulta). (2.) Heb. mechi kobollo, i.e., the beating of that which is in front a battering-ram (Ezek. 26:9), the use of which was common among the Egyptians and the Assyrians. Such an engine is mentioned in the reign of David (2 Sam. 20:15).
Heb. harash (Ex. 35:35; 38:23) means properly an artificer in wood, stone, or metal. The chief business of the engraver was cutting names or devices on rings and seals and signets (Ex. 28:11, 21, 36; Gen. 38:18).
Deep-rooted hatred. "I will put enmity between thee and the woman, between thy seed and her seed" (Gen. 3:15). The friendship of the world is "enmity with God" (James 4:4; 1 John 2:15, 16). The "carnal mind" is "enmity against God" (Rom. 8:7). By the abrogation of the Mosaic institutes the "enmity" between Jew and Gentile is removed. They are reconciled, are "made one" (Eph. 2:15, 16).
dedicated; disciplined
cloud; mass of darkness; fountain; eye
mortal man; sick; despaired of; forgetful
(1.) Heb. oth, a military standard, especially of a single tribe (Num. 2:2). Each separate tribe had its own "sign" or "ensign." (2.) Heb. nes, a lofty signal, as a column or high pole (Num. 21:8, 9); a standard or signal or flag placed on high mountains to point out to the people a place of rendezvous on the irruption of an enemy (Isa. 5:26; 11:12; 18:3; 62:10; Jer. 4:6, 21; Ps. 60:4). This was an occasional signal, and not a military standard. Elevation and conspicuity are implied in the word. (3.) The Hebrew word degel denotes the standard given to each of the four divisions of the host of the Israelites at the Exodus (Num. 1:52; 2:2; 10:14). In Cant. 2:4 it is rendered "banner." We have no definite information as to the nature of these military standards. (See [189]BANNER.)
Entertainments, "feasts," were sometimes connected with a public festival (Deut. 16:11, 14), and accompanied by offerings (1 Sam. 9:13), in token of alliances (Gen. 26:30); sometimes in connection with domestic or social events, as at the weaning of children (Gen. 21:8), at weddings (Gen. 29:22; John 2:1), on birth-days (Matt. 14:6), at the time of sheep-shearing (2 Sam. 13:23), and of vintage (Judg. 9:27), and at funerals (2 Sam. 3:35; Jer. 16:7). The guests were invited by servants (Prov. 9:3; Matt. 22:3), who assigned them their respective places (1 Sam. 9:22; Luke 14:8; Mark 12:39). Like portions were sent by the master to each guest (1 Sam. 1:4; 2 Sam. 6:19), except when special honour was intended, when the portion was increased (Gen. 43:34). The Israelites were forbidden to attend heathenish sacrificial entertainments (Ex. 34:15), because these were in honour of false gods, and because at such feast they would be liable to partake of unclean flesh (1 Cor. 10:28). In the entertainments common in apostolic times among the Gentiles were frequent "revellings," against which Christians were warned (Rom. 13:13; Gal. 5:21; 1 Pet. 4:3). (See [190]BANQUET.)
Commendable, a Christian at Rome to whom Paul sent his salutation (Rom. 16:5). He is spoken of as "the first fruits of Achaia" (R.V., "of Asia", i.e., of proconsular Asia, which is probably the correct reading). As being the first convert in that region, he was peculiarly dear to the apostle. He calls him his "well beloved."
covered with foam
agreeable; handsome
laudable; worthy of praise
judging; praying
weary; tired
dust; lead
effusion of blood
Was written by Paul at Rome about the same time as that to the Colossians, which in many points it resembles. Contents of. The Epistle to the Colossians is mainly polemical, designed to refute certain theosophic errors that had crept into the church there. That to the Ephesians does not seem to have originated in any special circumstances, but is simply a letter springing from Paul's love to the church there, and indicative of his earnest desire that they should be fully instructed in the profound doctrines of the gospel. It contains (1) the salutation (1:1, 2); (2) a general description of the blessings the gospel reveals, as to their source, means by which they are attained, purpose for which they are bestowed, and their final result, with a fervent prayer for the further spiritual enrichment of the Ephesians (1:3-2:10); (3) "a record of that marked change in spiritual position which the Gentile believers now possessed, ending with an account of the writer's selection to and qualification for the apostolate of heathendom, a fact so considered as to keep them from being dispirited, and to lead him to pray for enlarged spiritual benefactions on his absent sympathizers" (2:12-3:21); (4) a chapter on unity as undisturbed by diversity of gifts (4:1-16); (5) special injunctions bearing on ordinary life (4:17-6:10); (6) the imagery of a spiritual warfare, mission of Tychicus, and valedictory blessing (6:11-24). Planting of the church at Ephesus. Paul's first and hurried visit for the space of three months to Ephesus is recorded in Acts 18:19-21. The work he began on this occasion was carried forward by Apollos (24-26) and Aquila and Priscilla. On his second visit, early in the following year, he remained at Ephesus "three years," for he found it was the key to the western provinces of Asia Minor. Here "a great door and effectual" was opened to him (1 Cor. 16:9), and the church was established and strengthened by his assiduous labours there (Acts 20:20, 31). From Ephesus as a centre the gospel spread abroad "almost throughout all Asia" (19:26). The word "mightily grew and prevailed" despite all the opposition and persecution he encountered. On his last journey to Jerusalem the apostle landed at Miletus, and summoning together the elders of the church from Ephesus, delivered to them his remarkable farewell charge (Acts 20:18-35), expecting to see them no more. The following parallels between this epistle and the Milesian charge may be traced: (1.) Acts 20:19 = Eph. 4:2. The phrase "lowliness of mind" occurs nowhere else. (2.) Acts 20:27 = Eph. 1:11. The word "counsel," as denoting the divine plan, occurs only here and Heb. 6:17. (3.) Acts 20:32 = Eph. 3:20. The divine ability. (4.) Acts 20:32 = Eph. 2:20. The building upon the foundation. (5.) Acts 20:32 = Eph. 1:14, 18. "The inheritance of the saints." Place and date of the writing of the letter. It was evidently written from Rome during Paul's first imprisonment (3:1; 4:1; 6:20), and probably soon after his arrival there, about the year 62, four years after he had parted with the Ephesian elders at Miletus. The subscription of this epistle is correct. There seems to have been no special occasion for the writing of this letter, as already noted. Paul's object was plainly not polemical. No errors had sprung up in the church which he sought to point out and refute. The object of the apostle is "to set forth the ground, the cause, and the aim and end of the church of the faithful in Christ. He speaks to the Ephesians as a type or sample of the church universal." The church's foundations, its course, and its end, are his theme. "Everywhere the foundation of the church is the will of the Father; the course of the church is by the satisfaction of the Son; the end of the church is the life in the Holy Spirit." In the Epistle to the Romans, Paul writes from the point of view of justification by the imputed righteousness of Christ; here he writes from the point of view specially of union to the Redeemer, and hence of the oneness of the true church of Christ. "This is perhaps the profoundest book in existence." It is a book "which sounds the lowest depths of Christian doctrine, and scales the loftiest heights of Christian experience;" and the fact that the apostle evidently expected the Ephesians to understand it is an evidence of the "proficiency which Paul's converts had attained under his preaching at Ephesus." Relation between this epistle and that to the Colossians (q.v.). "The letters of the apostle are the fervent outburst of pastoral zeal and attachment, written without reserve and in unaffected simplicity; sentiments come warm from the heart, without the shaping out, pruning, and punctilious arrangement of a formal discourse. There is such a fresh and familiar transcription of feeling, so frequent an introduction of coloquial idiom, and so much of conversational frankness and vivacity, that the reader associates the image of the writer with every paragraph, and the ear seems to catch and recognize the very tones of living address." "Is it then any matter of amazement that one letter should resemble another, or that two written about the same time should have so much in common and so much that is peculiar? The close relation as to style and subject between the epistles to Colosse and Ephesus must strike every reader. Their precise relation to each other has given rise to much discussion. The great probability is that the epistle to Colosse was first written; the parallel passages in Ephesians, which amount to about forty-two in number, having the appearance of being expansions from the epistle to Colosse. Compare: Eph 1:7; Col 1:14 Eph 1:10; Col 1:20 Eph 3:2; Col 1:25 Eph 5:19; Col 3:16 Eph 6:22; Col 4:8 Eph 1:19-2:5; Col 2:12, 13 Eph 4:2-4; Col 3:12-15 Eph 4:16; Col 2:19 Eph 4:32; Col 3:13 Eph 4:22-24; Col 3:9, 10 Eph 5:6-8; Col 3:6-8 Eph 5:15, 16; Col 4:5 Eph 6:19, 20; Col 4:3, 4 Eph 5:22-6:9; Col 3:18-4:1 "The style of this epistle is exceedingly animated, and corresponds with the state of the apostle's mind at the time of writing. Overjoyed with the account which their messenger had brought him of their faith and holiness (Eph. 1:15), and transported with the consideration of the unsearchable wisdom of God displayed in the work of man's redemption, and of his astonishing love towards the Gentiles in making them partakers through faith of all the benefits of Christ's death, he soars high in his sentiments on those grand subjects, and gives his thoughts utterance in sublime and copious expression."
desirable
Something girt, a sacred vestment worn originally by the high priest (Ex. 28:4), afterwards by the ordinary priest (1 Sam. 22:18), and characteristic of his office (1 Sam. 2:18, 28; 14:3). It was worn by Samuel, and also by David (2 Sam. 6:14). It was made of fine linen, and consisted of two pieces, which hung from the neck, and covered both the back and front, above the tunic and outer garment (Ex. 28:31). That of the high priest was embroidered with divers colours. The two pieces were joined together over the shoulders (hence in Latin called superhumerale) by clasps or buckles of gold or precious stones, and fastened round the waist by a "curious girdle of gold, blue, purple, and fine twined linen" (28:6-12). The breastplate, with the Urim and Thummim, was attached to the ephod.
be opened
fruitful; increasing
One of the gates of Jerusalem (2 Kings 14:13; 2 Chr. 25:23), on the side of the city looking toward Ephraim, the north side.
The central mountainous district of Palestine occupied by the tribe of Ephraim (Josh. 17:15; 19:50; 20:7), extending from Bethel to the plain of Jezreel. In Joshua's time (Josh. 17:18) these hills were densely wooded. They were intersected by well-watered, fertile valleys, referred to in Jer. 50:19. Joshua was buried at Timnath-heres among the mountains of Ephraim, on the north side of the hill of Gaash (Judg. 2:9). This region is also called the "mountains of Israel" (Josh. 11:21) and the "mountains of Samaria" (Jer. 31:5, 6: Amos 3:9).
Took precedence over that of Manasseh by virtue of Jacob's blessing (Gen. 41:52; 48:1). The descendants of Joseph formed two of the tribes of Israel, whereas each of the other sons of Jacob was the founder of only one tribe. Thus there were in reality thirteen tribes; but the number twelve was preserved by excluding that of Levi when Ephraim and Manasseh are mentioned separately (Num. 1:32-34; Josh. 17:14, 17; 1 Chr. 7:20). Territory of. At the time of the first census in the wilderness this tribe numbered 40,500 (Num. 1:32, 33); forty years later, when about to take possession of the Promised Land, it numbered only 32,500. During the march (see [191]CAMP) Ephraim's place was on the west side of the tabernacle (Num. 2:18-24). When the spies were sent out to spy the land, "Oshea the son of Nun" of this tribe signalized himself. The boundaries of the portion of the land assigned to Ephraim are given in Josh. 16:1-10. It included most of what was afterwards called Samaria as distinguished from Judea and Galilee. It thus lay in the centre of all traffic, from north to south, and from Jordan to the sea, and was about 55 miles long and 30 broad. The tabernacle and the ark were deposited within its limits at Shiloh, where it remained for four hundred years. During the time of the judges and the first stage of the monarchy this tribe manifested a domineering and haughty and discontented spirit. "For more than five hundred years, a period equal to that which elapsed between the Norman Conquest and the War of the Roses, Ephraim, with its two dependent tribes of Manasseh and Benjamin, exercised undisputed pre-eminence. Joshua the first conqueror, Gideon the greatest of the judges, and Saul the first king, belonged to one or other of the three tribes. It was not till the close of the first period of Jewish history that God refused the tabernacle of Joseph, and chose not the tribe of Ephraim, but chose the tribe of Judah, the Mount Zion which he loved' (Ps. 78:67, 68). When the ark was removed from Shiloh to Zion the power of Ephraim was humbled." Among the causes which operated to bring about the disruption of Israel was Ephraim's jealousy of the growing power of Judah. From the settlement of Canaan till the time of David and Solomon, Ephraim had held the place of honour among the tribes. It occupied the central and fairest portions of the land, and had Shiloh and Shechem within its borders. But now when Jerusalem became the capital of the kingdom, and the centre of power and worship for the whole nation of Israel, Ephraim declined in influence. The discontent came to a crisis by Rehoboam's refusal to grant certain redresses that were demanded (1 Kings 12).
A forest in which a fatal battle was fought between the army of David and that of Absalom, who was killed there (2 Sam. 18:6, 8). It lay on the east of Jordan, not far from Mahanaim, and was some part of the great forest of Gilead.
(John 11: 54), a town to which our Lord retired with his disciples after he had raised Lazarus, and when the priests were conspiring against him. It lay in the wild, uncultivated hill-country to the north-east of Jerusalem, betwen the central towns and the Jordan valley.
Ephrath, abundance; bearing fruit
A citizen of Ephratah, the old name of Bethlehem (Ruth 1:2; 1 Sam. 17:12), or Bethlehem-Judah.
dust
follower of Epicurus, i.e., of one who gives assistance
Followers of Epicurus (who died at Athens B.C. 270), or adherents of the Epicurean philosophy (Acts 17:18). This philosophy was a system of atheism, and taught men to seek as their highest aim a pleasant and smooth life. They have been called the "Sadducees" of Greek paganism. They, with the Stoics, ridiculed the teaching of Paul (Acts 17:18). They appear to have been greatly esteemed at Athens.
The apostolic letters. The New Testament contains twenty-one in all. They are divided into two classes. (1.) Paul's Epistles, fourteen in number, including Hebrews. These are not arranged in the New Testament in the order of time as to their composition, but rather according to the rank of the cities or places to which they were sent. Who arranged them after this manner is unknown. Paul's letters were, as a rule, dictated to an amanuensis, a fact which accounts for some of their peculiarities. He authenticated them, however, by adding a few words in his own hand at the close. (See GALATIANS, EPISTLE [192]TO.) The epistles to Timothy and Titus are styled the Pastoral Epistles. (2.) The Catholic or General Epistles, so called because they are not addressed to any particular church or city or individual, but to Christians in general, or to Christians in several countries. Of these, three are written by John, two by Peter, and one each by James and Jude. It is an interesting and instructive fact that a large portion of the New Testament is taken up with epistles. The doctrines of Christianity are thus not set forth in any formal treatise, but mainly in a collection of letters. "Christianity was the first great missionary religion. It was the first to break the bonds of race and aim at embracing all mankind. But this necessarily involved a change in the mode in which it was presented. The prophet of the Old Testament, if he had anything to communicate, either appeared in person or sent messengers to speak for him by word of mouth. The narrow limits of Palestine made direct personal communication easy. But the case was different when the Christian Church came to consist of a number of scattered parts, stretching from Mesopotamia in the east to Rome or even Spain in the far west. It was only natural that the apostle by whom the greater number of these communities had been founded should seek to communicate with them by letter."
watchman
follower
lovely, amiable
(LXX., "Orech"), length, or Moon-town, one of the cities of Nimrod's kingdom in the plain of Shinar (Gen. 10:10); the Orchoe of the Greeks and Romans. It was probably the city of the Archevites, who were transplanted to Samaria by Asnapper (Ezra 4:9). It lay on the left bank of the Euphrates, about 120 miles south-east of Babylon, and is now represented by the mounds and ruins of Warka. It appears to have been the necropolis of the Assyrian kings, as the whole region is strewed with bricks and the remains of coffins. "Standing on the summit of the principal edifice, called the Buwarizza, a tower 200 feet square in the centre of the ruins, the beholder is struck with astonishment at the enormous accumulation of mounds and ancient relics at his feet. An irregular circle, nearly 6 miles in circumference, is defined by the traces of an earthen rampart, in some places 40 feet high."
my city
same as Isaiah
that closes the point; joy; cheerfulness
Assur has given a brother, successor of Sennacherib (2 Kings 19:37; Isa. 37:38). He ascended the throne about B.C. 681. Nothing further is recorded of him in Scripture, except that he settled certain colonists in Samaria (Ezra 4:2). But from the monuments it appears that he was the most powerful of all the Assyrian monarchs. He built many temples and palaces, the most magnificent of which was the south-west palace at Nimrud, which is said to have been in its general design almost the same as Solomon's palace, only much larger (1 Kings 7:1-12). In December B.C. 681 Sennacherib was murdered by two of his sons, who, after holding Nineveh for forty-two days, were compelled to fly to Erimenas of Ararat, or Armenia. Their brother Esarhaddon, who had been engaged in a campaign against Armenia, led his army against them. They were utterly overthrown in a battle fought April B.C. 680, near Malatiyeh, and in the following month Esarhaddon was crowned at Nineveh. He restored Babylon, conquered Egypt, and received tribute from Manasseh of Judah. He died in October B.C. 668, while on the march to suppress an Egyptian revolt, and was succeeded by his son Assur-bani-pal, whose younger brother was made viceroy of Babylonia.
he that acts or finishes
From old French eschever, "to flee from" (Job 1:1, 8; 2:3; 1 Pet. 3:11).
The Greek form of the Hebrew "Jezreel," the name of the great plain (called by the natives Merj Ibn Amer; i.e., "the meadow of the son of Amer") which stretches across Central Palestine from the Jordan to the Mediterraanean, separating the mountain ranges of Carmel and Samaria from those of Galilee, extending about 14 miles from north to south, and 9 miles from east to west. It is drained by "that ancient river" the Kishon, which flows westward to the Mediterranean. From the foot of Mount Tabor it branches out into three valleys, that on the north passing between Tabor and Little Hermon (Judg. 4:14); that on the south between Mount Gilboa and En-gannim (2 Kings 9:27); while the central portion, the "valley of Jezreel" proper, runs into the Jordan valley (which is about 1,000 feet lower than Esdraelon) by Bethshean. Here Gideon gained his great victory over the Midianites (Judg. 7:1-25). Here also Barak defeated Sisera, and Saul's army was defeated by the Philistines, and king Josiah, while fighting in disguise against Necho, king of Egypt, was slain (2 Chr. 35:20-27; 2 Kings 23-29). This plain has been well called the "battle-field of Palestine." "It has been a chosen place for encampment in every contest carried on in this country, from the days of Nebuchadnezzar, king of the Assyrians, in the history of whose wars with Arphaxad it is mentioned as the Great Plain of Esdraelon, until the disastrous march of Napoleon Bonaparte from Egypt into Syria. Jews, Gentiles, Saracens, Crusaders, Frenchmen, Egyptians, Persians, Druses, Turks, and Arabs, warriors out of every nation which is under heaven, have pitched their tents in the plain, and have beheld the various banners of their nations wet with the dews of Tabor and Hermon" (Dr. Clark).
contention
the fire of the idol, or of the ruler
fire of the sun
Man of Baal, the fourth son of king Saul (1 Chr. 8:33; 9:39). He is also called Ish-bosheth (q.v.), 2 Sam. 2:8.
bunch of grapes
held up
violence, force
same as Askelon
a strong woman
the bosom of a woman
near me; he who separates
joined to the Lord
(2 Sam. 3:14), to betroth. The espousal was a ceremony of betrothing, a formal agreement between the parties then coming under obligation for the purpose of marriage. Espousals are in the East frequently contracted years before the marriage is celebrated. It is referred to as figuratively illustrating the relations between God and his people (Jer. 2:2; Matt. 1:18; 2 Cor. 11:2). (See [193]BETROTH.)
dart of joy; division of a song
A Jewish mystical sect somewhat resembling the Pharisees. They affected great purity. They originated about B.C. 100, and disappeared from history after the destruction of Jerusalem. They are not directly mentioned in Scripture, although they may be referred to in Matt. 19:11, 12, Col. 2:8, 18, 23.
secret; hidden
The authorship of this book is unknown. It must have been obviously written after the death of Ahasuerus (the Xerxes of the Greeks), which took place B.C. 465. The minute and particular account also given of many historical details makes it probable that the writer was contemporary with Mordecai and Esther. Hence we may conclude that the book was written probably about B.C. 444-434, and that the author was one of the Jews of the dispersion. This book is more purely historical than any other book of Scripture; and it has this remarkable peculiarity that the name of God does not occur in it from first to last in any form. It has, however, been well observed that "though the name of God be not in it, his finger is." The book wonderfully exhibits the providential government of God.
their bird, their covering
The miserable fate of the wicked in hell (Matt. 25:46; Mark 3:29; Heb. 6:2; 2 Thess. 1:9; Matt. 18:8; 25:41; Jude 1:7). The Scripture as clearly teaches the unending duration of the penal sufferings of the lost as the "everlasting life," the "eternal life" of the righteous. The same Greek words in the New Testament (aion, aionios, aidios) are used to express (1) the eternal existence of God (1 Tim. 1:17; Rom. 1:20; 16:26); (2) of Christ (Rev. 1:18); (3) of the Holy Ghost (Heb. 9:14); and (4) the eternal duration of the sufferings of the lost (Matt. 25:46; Jude 1:6). Their condition after casting off the mortal body is spoken of in these expressive words: "Fire that shall not be quenched" (Mark 9:45, 46), "fire unquenchable" (Luke 3:17), "the worm that never dies," the "bottomless pit" (Rev. 9:1), "the smoke of their torment ascending up for ever and ever" (Rev. 14:10, 11). The idea that the "second death" (Rev. 20:14) is in the case of the wicked their absolute destruction, their annihilation, has not the slightest support from Scripture, which always represents their future as one of conscious suffering enduring for ever. The supposition that God will ultimately secure the repentance and restoration of all sinners is equally unscriptural. There is not the slightest trace in all the Scriptures of any such restoration. Sufferings of themselves have no tendency to purify the soul from sin or impart spiritual life. The atoning death of Christ and the sanctifying power of the Holy Spirit are the only means of divine appointment for bringing men to repentance. Now in the case of them that perish these means have been rejected, and "there remaineth no more sacrifice for sins" (Heb. 10:26, 27).
This expression occurs in the Old Testament only in Dan. 12:2 (R.V., "everlasting life"). It occurs frequently in the New Testament (Matt. 7:14; 18:8, 9; Luke 10:28; comp. 18:18). It comprises the whole future of the redeemed (Luke 16:9), and is opposed to "eternal punishment" (Matt. 19:29; 25:46). It is the final reward and glory into which the children of God enter (1 Tim. 6:12, 19; Rom. 6:22; Gal. 6:8; 1 Tim. 1:16; Rom. 5:21); their Sabbath of rest (Heb. 4:9; comp. 12:22). The newness of life which the believer derives from Christ (Rom. 6:4) is the very essence of salvation, and hence the life of glory or the eternal life must also be theirs (Rom. 6:8; 2 Tim. 2:11, 12; Rom. 5:17, 21; 8:30; Eph. 2:5, 6). It is the "gift of God in Jesus Christ our Lord" (Rom. 6:23). The life the faithful have here on earth (John 3:36; 5:24; 6:47, 53-58) is inseparably connected with the eternal life beyond, the endless life of the future, the happy future of the saints in heaven (Matt. 19:16, 29; 25:46).
With Baal, a king of Sidon (B.C. 940-908), father of Jezebel, who was the wife of Ahab (1 Kings 16:31). He is said to have been also a priest of Astarte, whose worship was closely allied to that of Baal, and this may account for his daughter's zeal in promoting idolatry in Israel. This marriage of Ahab was most fatal to both Israel and Judah. Dido, the founder of Carthage, was his granddaughter.
their strength; their sign
strong; the gift of the island
strong; valiant
toward the idol, or with Baal
talk
blackness; heat
The chief officer or prime minister of state of Candace (q.v.), queen of Ethiopia. He was converted to Christianity through the instrumentality of Philip (Act 8:27). The northern portion of Ethiopia formed the kingdom of Meroe, which for a long period was ruled over by queens, and it was probably from this kingdom that the eunuch came.
The wife of Moses (Num. 12:1). It is supposed that Zipporah, Moses' first wife (Ex. 2:21), was now dead. His marriage of this "woman" descended from Ham gave offence to Aaron and Miriam.
gift
strong
prudent; good counselor
good victory
Literally bed-keeper or chamberlain, and not necessarily in all cases one who was mutilated, although the practice of employing such mutilated persons in Oriental courts was common (2 Kings 9:32; Esther 2:3). The law of Moses excluded them from the congregation (Deut. 23:1). They were common also among the Greeks and Romans. It is said that even to-day there are some in Rome who are employed in singing soprano in the Sistine Chapel. Three classes of eunuchs are mentioned in Matt. 19:12.
sweet scent
that makes fruitful
South-east billow, the name of the wind which blew in the Adriatic Gulf, and which struck the ship in which Paul was wrecked on the coast of Malta (Acts 27:14; R.V., "Euraquilo," i.e., north-east wind). It is called a "tempestuous wind," i.e., as literally rendered, a "typhonic wind," or a typhoon. It is the modern Gregalia or Levanter. (Comp. Jonah 1:4.)
happy; fortunate
A "publisher of glad tidings;" a missionary preacher of the gospel (Eph. 4:11). This title is applied to Philip (Acts 21:8), who appears to have gone from city to city preaching the word (8:4, 40). Judging from the case of Philip, evangelists had neither the authority of an apostle, nor the gift of prophecy, nor the responsibility of pastoral supervision over a portion of the flock. They were itinerant preachers, having it as their special function to carry the gospel to places where it was previously unknown. The writers of the four Gospels are known as the Evangelists.
living; enlivening
The period following sunset with which the Jewish day began (Gen. 1:5; Mark 13:35). The Hebrews reckoned two evenings of each day, as appears from Ex. 16:12: 30:8; 12:6 (marg.); Lev. 23:5 (marg. R.V., "between the two evenings"). The "first evening" was that period when the sun was verging towards setting, and the "second evening" the moment of actual sunset. The word "evenings" in Jer. 5:6 should be "deserts" (marg. R.V.).
Eternal, applied to God (Gen. 21:33; Deut. 33:27; Ps. 41:13; 90:2). We also read of the "everlasting hills" (Gen. 49:26); an "everlasting priesthood" (Ex. 40:15; Num. 25:13). (See [196]ETERNAL.)
unjust
the fool of Merodach; the fool grinds bitterly
Is expressly forbidden (Titus 3:2; James 4:11), and severe punishments are denounced against it (1 Cor. 5:11; 6:10). It is spoken of also with abhorrence (Ps. 15:3; Prov. 18:6, 7), and is foreign to the whole Christian character and the example of Christ.
(Prov. 23:6), figuratively, the envious or covetous. (Comp. Deut. 15:9; Matt. 20:15.)
Of Christ (1 Pet. 2:21; John 13:15); of pastors to their flocks (Phil. 3:17; 2 Thess. 3:9; 1 Tim. 4:12; 1 Pet. 5:3); of the Jews as a warning (Heb. 4:11); of the prophets as suffering affliction (James 5:10).
(Mark 6:27). Instead of the Greek word, Mark here uses a Latin word, speculator, which literally means "a scout," "a spy," and at length came to denote one of the armed bodyguard of the emperor. Herod Antipas, in imitation of the emperor, had in attendance on him a company of speculatores. They were sometimes employed as executioners, but this was a mere accident of their office. (See MARK, GOSPEL [197]OF.)
(1 Tim. 4:8). An ascetic mortification of the flesh and denial of personal gratification (comp. Col. 2:23) to which some sects of the Jews, especially the Essenes, attached importance.
(1.) Of the kingdom of Israel. In the time of Pekah, Tiglath-pileser II. carried away captive into Assyria (2 Kings 15:29; comp. Isa. 10:5, 6) a part of the inhabitants of Galilee and of Gilead (B.C. 741). After the destruction of Samaria (B.C. 720) by Shalmaneser and Sargon (q.v.), there was a general deportation of the Israelites into Mesopotamia and Media (2 Kings 17:6; 18:9; 1 Chr. 5:26). (See ISRAEL, KINGDOM [198]OF.) (2.) Of the kingdom of the two tribes, the kingdom of Judah. Nebuchadnezzar, in the fourth year of Jehoiakim (Jer. 25:1), invaded Judah, and carried away some royal youths, including Daniel and his companions (B.C. 606), together with the sacred vessels of the temple (2 Chr. 36:7; Dan. 1:2). In B.C. 598 (Jer. 52:28; 2 Kings 24:12), in the beginning of Jehoiachin's reign (2 Kings 24:8), Nebuchadnezzar carried away captive 3,023 eminent Jews, including the king (2 Chr. 36:10), with his family and officers (2 Kings 24:12), and a large number of warriors (16), with very many persons of note (14), and artisans (16), leaving behind only those who were poor and helpless. This was the first general deportation to Babylon. In B.C. 588, after the revolt of Zedekiah (q.v.), there was a second general deportation of Jews by Nebuchadnezzar (Jer. 52:29; 2 Kings 25:8), including 832 more of the principal men of the kingdom. He carried away also the rest of the sacred vessels (2 Chr. 36:18). From this period, when the temple was destroyed (2 Kings 25:9), to the complete restoration, B.C. 517 (Ezra 6:15), is the period of the "seventy years." In B.C. 582 occurred the last and final deportation. The entire number Nebuchadnezzar carried captive was 4,600 heads of families with their wives and children and dependants (Jer. 52:30; 43:5-7; 2 Chr. 36:20, etc.). Thus the exiles formed a very considerable community in Babylon. When Cyrus granted permission to the Jews to return to their own land (Ezra 1:5; 7:13), only a comparatively small number at first availed themselves of the privilege. It cannot be questioned that many belonging to the kingdom of Israel ultimately joined the Jews under Ezra, Zerubbabel, and Nehemiah, and returned along with them to Jerusalem (Jer. 50:4, 5, 17-20, 33-35). Large numbers had, however, settled in the land of Babylon, and formed numerous colonies in different parts of the kingdom. Their descendants very probably have spread far into Eastern lands and become absorbed in the general population. (See JUDAH, [199]KINGDOM OF; [200]CAPTIVITY.)
going out, departure
Exodus is the name given in the LXX. to the second book of the Pentateuch (q.v.). It means "departure" or "outgoing." This name was adopted in the Latin translation, and thence passed into other languages. The Hebrews called it by the first words, according to their custom, Ve-eleh shemoth (i.e., "and these are the names"). It contains, (1.) An account of the increase and growth of the Israelites in Egypt (ch. 1) (2.) Preparations for their departure out of Egypt (2-12:36). (3.) Their journeyings from Egypt to Sinai (12:37-19:2). (4.) The giving of the law and the establishment of the institutions by which the organization of the people was completed, the theocracy, "a kingdom of priest and an holy nation" (19:3-ch. 40). The time comprised in this book, from the death of Joseph to the erection of the tabernacle in the wilderness, is about one hundred and forty-five years, on the supposition that the four hundred and thirty years (12:40) are to be computed from the time of the promises made to Abraham (Gal. 3:17). The authorship of this book, as well as of that of the other books of the Pentateuch, is to be ascribed to Moses. The unanimous voice of tradition and all internal evidences abundantly support this opinion.
(Acts 19:13). "In that sceptical and therefore superstitious age professional exorcist abounded. Many of these professional exorcists were disreputable Jews, like Simon in Samaria and Elymas in Cyprus (8:9; 13:6)." Other references to exorcism as practised by the Jews are found in Matt. 12:27; Mark 9:38; Luke 9:49, 50. It would seem that it was an opinion among the Jews that miracles might be wrought by invoking the divine name. Thus also these "vagabond Jews" pretended that they could expel daemons. The power of casting out devils was conferred by Christ on his apostles (Matt. 10:8), and on the seventy (Luke 10:17-19), and was exercised by believers after his ascension (Mark 16:17; Acts 16:18); but this power was never spoken of as exorcism.
Guilt is said to be expiated when it is visited with punishment falling on a substitute. Expiation is made for our sins when they are punished not in ourselves but in another who consents to stand in our room. It is that by which reconciliation is effected. Sin is thus said to be "covered" by vicarious satisfaction. The cover or lid of the ark is termed in the LXX. hilasterion, that which covered or shut out the claims and demands of the law against the sins of God's people, whereby he became "propitious" to them. The idea of vicarious expiation runs through the whole Old Testament system of sacrifices. (See [202]PROPITIATION.)
(Heb. ain, meaning "flowing"), applied (1) to a fountain, frequently; (2) to colour (Num. 11:7; R.V., "appearance," marg. "eye"); (3) the face (Ex. 10:5, 15; Num. 22:5, 11), in Num. 14:14, "face to face" (R.V. marg., "eye to eye"). "Between the eyes", i.e., the forehead (Ex. 13:9, 16). The expression (Prov. 23:31), "when it giveth his colour in the cup," is literally, "when it giveth out [or showeth] its eye." The beads or bubbles of wine are thus spoken of. "To set the eyes" on any one is to view him with favour (Gen. 44:21; Job 24:23; Jer. 39:12). This word is used figuratively in the expressions an "evil eye" (Matt. 20:15), a "bountiful eye" (Prov. 22:9), "haughty eyes" (6:17 marg.), "wanton eyes" (Isa. 3:16), "eyes full of adultery" (2 Pet. 2:14), "the lust of the eyes" (1 John 2:16). Christians are warned against "eye-service" (Eph. 6:6; Col. 3:22). Men were sometimes punished by having their eyes put out (1 Sam. 11:2; Samson, Judg. 16:21; Zedekiah, 2 Kings 25:7). The custom of painting the eyes is alluded to in 2 Kings 9:30, R.V.; Jer. 4:30; Ezek. 23:40, a custom which still prevails extensively among Eastern women.
hastening to understand
Grecized form of Hezekiah (Matt. 1:9, 10).
the strength of God
Consists mainly of three groups of prophecies. After an account of his call to the prophetical office (1-3:21), Ezekiel (1) utters words of denunciation against the Jews (3:22-24), warning them of the certain destruction of Jerusalem, in opposition to the words of the false prophets (4:1-3). The symbolical acts, by which the extremities to which Jerusalem would be reduced are described in ch. 4, 5, show his intimate acquaintance with the Levitical legislation. (See Ex. 22:30; Deut. 14:21; Lev. 5:2; 7:18, 24; 17:15; 19:7; 22:8, etc.) (2.) Prophecies against various surrounding nations: against the Ammonites (Ezek. 25:1-7), the Moabites (8-11), the Edomites (12-14), the Philistines (15-17), Tyre and Sidon (26-28), and against Egypt (29-32). (3.) Prophecies delivered after the destruction of Jerusalem by Nebuchadnezzar: the triumphs of Israel and of the kingdom of God on earth (Ezek. 33-39); Messianic times, and the establishment and prosperity of the kingdom of God (40;48). The closing visions of this book are referred to in the book of Revelation (Ezek. 38=Rev. 20:8; Ezek. 47:1-8=Rev. 22:1,2). Other references to this book are also found in the New Testament. (Comp. Rom. 2:24 with Ezek. 36:2; Rom. 10:5, Gal. 3:12 with Ezek. 20:11; 2 Pet. 3:4 with Ezek. 12:22.) It may be noted that Daniel, fourteen years after his deportation from Jerusalem, is mentioned by Ezekiel (14:14) along with Noah and Job as distinguished for his righteousness, and some five years later he is spoken of as pre-eminent for his wisdom (28:3). Ezekiel's prophecies are characterized by symbolical and allegorical representations, "unfolding a rich series of majestic visions and of colossal symbols." There are a great many also of "symbolcal actions embodying vivid conceptions on the part of the prophet" (4:1-4; 5:1-4; 12:3-6; 24:3-5; 37:16, etc.) "The mode of representation, in which symbols and allegories occupy a prominent place, gives a dark, mysterious character to the prophecies of Ezekiel. They are obscure and enigmatical. A cloudy mystery overhangs them which it is almost impossible to penetrate. Jerome calls the book a labyrith of the mysteries of God.' It was because of this obscurity that the Jews forbade any one to read it till he had attained the age of thirty." Ezekiel is singular in the frequency with which he refers to the Pentateuch (e.g., Ezek. 27; 28:13; 31:8; 36:11, 34; 47:13, etc.). He shows also an acquaintance with the writings of Hosea (Ezek. 37:22), Isaiah (Ezek. 8:12; 29:6), and especially with those of Jeremiah, his older contemporary (Jer. 24:7, 9; 48:37).
going abroad; walk
a bone
a help
the wood of the man
help; court
This book is the record of events occurring at the close of the Babylonian exile. It was at one time included in Nehemiah, the Jews regarding them as one volume. The two are still distinguished in the Vulgate version as I. and II. Esdras. It consists of two principal divisions: (1.) The history of the first return of exiles, in the first year of Cyrus (B.C. 536), till the completion and dedication of the new temple, in the sixth year of Darius Hystapes (B.C. 515), ch. 1-6. From the close of the sixth to the opening of the seventh chapter there is a blank in the history of about sixty years. (2.) The history of the second return under Ezra, in the seventh year of Artaxerxes Longimanus, and of the events that took place at Jerusalem after Ezra's arrival there (7-10). The book thus contains memorabilia connected with the Jews, from the decree of Cyrus (B.C. 536) to the reformation by Ezra (B.C. 456), extending over a period of about eighty years. There is no quotation from this book in the New Testament, but there never has been any doubt about its being canonical. Ezra was probably the author of this book, at least of the greater part of it (comp. 7:27, 28; 8:1, etc.), as he was also of the Books of Chronicles, the close of which forms the opening passage of Ezra.
A title given to Ethan (1 Kings 4:31; Ps. 89, title) and Heman (Ps. 88, title). They were both sons of Zerah (1 Chr. 2:6).
my help