Amen - This Hebrew word means firm, and hence also faithful (Rev.
3:14). In Isa. 65:16, the Authorized Version has "the God of truth," which
in Hebrew is "the God of Amen." It is frequently used by our Saviour to
give emphasis to his words, where it is translated "verily." Sometimes,
only, however, in John's Gospel, it is repeated, "Verily, verily." It is
used as an epithet of the Lord Jesus Christ (Rev. 3:14).
It is found singly and sometimes doubly at the end of prayers (Ps. 41:13;
72:19; 89:52), to confirm the words and invoke the fulfilment of them.
It is used in token of being bound by an oath (Num. 5:22; Deut. 27:15-26;
Neh. 5:13; 8:6; 1 Chr. 16:36). In the primitive churches it was common
for the general audience to say "Amen" at the close of the prayer (1 Cor.
The promises of God are Amen; i.e., they are all true and sure (2 Cor.
Amethyst - one of the precious stones in
the breastplate of the high priest (Ex. 28:19; 39:12), and in the foundation
of the New Jerusalem (Rev. 21:20). The ancients thought that this stone
had the power of dispelling drunkenness in all who wore or touched it, and
hence its Greek name formed from a_, "privative," and _methuo, "to
get drunk." Its Jewish name, ahlamah', was derived by the rabbins
from the Hebrew word halam, "to dream," from its supposed power of
causing the wearer to dream.
It is a pale-blue crystallized quartz, varying to a dark purple blue.
It is found in Persia and India, also in different parts of Europe.
Amittai - true, the father of Jonah the
prophet, a native of Gath-hepher (2 Kings 14:25; Jonah 1:1).
Ammah - a cubit, the name of a hill which
Joab and Abishai reached as the sun went down, when they were in pursuit
of Abner (2 Sam. 2:24). It lay to the east of Gibeon.
Ammi - my people, a name given by Jehovah
to the people of Israel (Hos. 2:1, 23. Comp. 1:9; Ezek. 16:8; Rom. 9:25,
26; 1 Pet. 2:10).
Ammiel - people of God. (1.) One of the
twelve spies sent by Moses to search the land of Canaan (Num. 13:12). He
was one of the ten who perished by the plague for their unfavourable report
(2.) The father of Machir of Lo-debar, in whose house Mephibosheth resided
(2 Sam. 9:4, 5; 17:27).
(3.) The father of Bathsheba, the wife of Uriah, and afterwards of David
(1 Chr. 3:5). He is called Eliam in 2 Sam. 11:3.
(4.) One of the sons of Obed-edom the Levite (1 Chr. 26:5).
Ammihud - people of glory; i.e., "renowned."
(1.) The father of the Ephraimite chief Elishama, at the time of the Exodus
(Num. 1:10; 2:18; 7:48, 53).
(2.) Num. 34:20. (3.) Num. 34:28.
(4.) The father of Talmai, king of Geshur, to whom Absalom fled after
the murder of Amnon (2 Sam. 13:37).
(5.) The son of Omri, and the father of Uthai (1 Chr. 9:4).
Amminadab - kindred of the prince. (1.)
The father of Nahshon, who was chief of the tribe of Judah (Num. 1:7; 2:3;
7:12, 17; 10:14). His daughter Elisheba was married to Aaron (Ex. 6:23).
(2.) A son of Kohath, the second son of Levi (1 Chr. 6:22), called also
Izhar (2, 18).
(3.) Chief of the 112 descendants of Uzziel the Levite (1 Chr. 15:10,
Amminadib - a person mentioned in Cant.
6:12, whose chariots were famed for their swiftness. It is rendered in the
margin "my willing people," and in the Revised Version "my princely people."
Ammishaddai - people of the Almighty, the
father of Ahiezer, who was chief of the Danites at the time of the Exodus
(Num. 1:12; 2:25). This is one of the few names compounded with the name
of God, Shaddai, "Almighty."
Ammizabad - people of the giver, the son
of Benaiah, who was the third and chief captain of the host under David
(1 Chr. 27:6).
Ammon - another form of the name Ben-ammi,
the son of Lot (Gen. 19:38). This name is also used for his posterity (Ps.
Ammonite - the usual name of the descendants
of Ammon, the son of Lot (Gen. 19:38). From the very beginning (Deut. 2:16-20)
of their history till they are lost sight of (Judg. 5:2), this tribe is
closely associated with the Moabites (Judg. 10:11; 2 Chr. 20:1; Zeph. 2:8).
Both of these tribes hired Balaam to curse Israel (Deut. 23:4). The Ammonites
were probably more of a predatory tribe, moving from place to place, while
the Moabites were more settled. They inhabited the country east of the Jordan
and north of Moab and the Dead Sea, from which they had expelled the Zamzummims
or Zuzims (Deut. 2:20; Gen. 14:5). They are known as the Beni-ammi (Gen.
19:38), Ammi or Ammon being worshipped as their chief god. They were of
Semitic origin, and closely related to the Hebrews in blood and language.
They showed no kindness to the Israelites when passing through their territory,
and therefore they were prohibited from "entering the congregation of the
Lord to the tenth generation" (Deut. 23:3). They afterwards became hostile
to Israel (Judg. 3:13). Jephthah waged war against them, and "took twenty
cities with a very great slaughter" (Judg. 11:33). They were again signally
defeated by Saul (1 Sam. 11:11). David also defeated them and their allies
the Syrians (2 Sam. 10:6-14), and took their chief city, Rabbah, with much
spoil (2 Sam. 10:14; 12:26-31). The subsequent events of their history are
noted in 2 Chr. 20:25; 26:8; Jer. 49:1; Ezek. 25:3, 6. One of Solomon's
wives was Naamah, an Ammonite. She was the mother of Rehoboam (1 Kings 14:31;
2 Chr. 12:13).
The prophets predicted fearful judgments against the Ammonites because
of their hostility to Israel (Zeph. 2:8; Jer. 49:1-6; Ezek. 25:1-5, 10;
The national idol worshipped by this people was Molech or Milcom, at
whose altar they offered human sacrifices (1 Kings 11:5, 7). The high
places built for this idol by Solomon, at the instigation of his Ammonitish
wives, were not destroyed till the time of Josiah (2 Kings 23:13).
Amnon - faithful. (1.) One of the sons of
Shammai, of the children of Ezra (1 Chr. 4:20; comp. 17).
(2.) The eldest son of David, by Ahinoam of Jezreel (1 Chr. 3:1; 2 Sam.
3:2). Absalom caused him to be put to death for his great crime in the
matter of Tamar (2 Sam. 13:28, 29).
Amon - builder. (1.) The governor of Samaria
in the time of Ahab. The prophet Micaiah was committed to his custody (1
Kings 22:26; 2 Chr. 18:25).
(2.) The son of Manasseh, and fourteenth king of Judah. He restored
idolatry, and set up the images which his father had cast down. Zephaniah
(1:4; 3:4, 11) refers to the moral depravity prevailing in this king's
He was assassinated (2 Kings 21:18-26: 2 Chr. 33:20-25) by his own servants,
who conspired against him.
(3.) An Egyptian god, usually depicted with a human body and the head
of a ram, referred to in Jer. 46:25, where the word "multitudes" in the
Authorized Version is more appropriately rendered "Amon" in the Revised
Version. In Nah. 3:8 the expression "populous No" of the Authorized version
is rendered in the Revised Version "No-amon." Amon is identified with
Ra, the sun-god of Heliopolis.
(4.) Neh. 7:59.
Amorites - highlanders, or hillmen, the
name given to the descendants of one of the sons of Canaan (Gen. 14:7),
called Amurra or Amurri in the Assyrian and Egyptian inscriptions. On the
early Babylonian monuments all Syria, including Palestine, is known as "the
land of the Amorites." The southern slopes of the mountains of Judea are
called the "mount of the Amorites" (Deut. 1:7, 19, 20). They seem to have
originally occupied the land stretching from the heights west of the Dead
Sea (Gen. 14:7) to Hebron (13. Comp. 13:8; Deut. 3:8; 4:46-48), embracing
"all Gilead and all Bashan" (Deut. 3:10), with the Jordan valley on the
east of the river (4:49), the land of the "two kings of the Amorites," Sihon
and Og (Deut. 31:4; Josh. 2:10; 9:10). The five kings of the Amorites were
defeated with great slaughter by Joshua (10:10). They were again defeated
at the waters of Merom by Joshua, who smote them till there were none remaining
(Josh. 11:8). It is mentioned as a surprising circumstance that in the days
of Samuel there was peace between them and the Israelites (1 Sam. 7:14).
The discrepancy supposed to exist between Deut. 1:44 and Num. 14:45 is explained
by the circumstance that the terms "Amorites" and "Amalekites" are used
synonymously for the "Canaanites." In the same way we explain the fact that
the "Hivites" of Gen. 34:2 are the "Amorites" of 48:22. Comp. Josh. 10:6;
11:19 with 2 Sam. 21:2; also Num. 14:45 with Deut. 1:44. The Amorites were
warlike mountaineers. They are represented on the Egyptian monuments with
fair skins, light hair, blue eyes, aquiline noses, and pointed beards. They
are supposed to have been men of great stature; their king, Og, is described
by Moses as the last "of the remnant of the giants" (Deut. 3:11). Both Sihon
and Og were independent kings. Only one word of the Amorite language survives,
"Shenir," the name they gave to Mount Hermon (Deut. 3:9).
Amos - borne; a burden, one of the twelve
minor prophets. He was a native of Tekota, the modern Tekua, a town about
12 miles south-east of Bethlehem. He was a man of humble birth, neither
a "prophet nor a prophet's son," but "an herdman and a dresser of sycomore
trees," R.V. He prophesied in the days of Uzziah, king of Judah, and was
contemporary with Isaiah and Hosea (Amos 1:1; 7:14, 15; Zech. 14:5), who
survived him a few years. Under Jeroboam II. the kingdom of Israel rose
to the zenith of its prosperity; but that was followed by the prevalence
of luxury and vice and idolatry. At this period Amos was called from his
obscurity to remind the people of the law of God's retributive justice,
and to call them to repentance.
The Book of Amos consists of three parts:
(1.) The nations around are summoned to judgment because of their sins
(1:1-2:3). He quotes Joel 3:16.
(2.) The spiritual condition of Judah, and especially of Israel, is
(3.) In 7:1-9:10 are recorded five prophetic visions. (a) The first
two (7:1-6) refer to judgments against the guilty people. (b) The next
two (7:7-9; 8:1-3) point out the ripeness of the people for the threatened
judgements. 7:10-17 consists of a conversation between the prophet and
the priest of Bethel. (c) The fifth describes the overthrow and ruin of
Israel (9:1-10); to which is added the promise of the restoration of the
kingdom and its final glory in the Messiah's kingdom.
The style is peculiar in the number of the allusions made to natural
objects and to agricultural occupations. Other allusions show also that
Amos was a student of the law as well as a "child of nature." These phrases
are peculiar to him: "Cleanness of teeth" [i.e., want of bread] (4:6);
"The excellency of Jacob" (6:8; 8:7); "The high places of Isaac" (7:9);
"The house of Isaac" (7:16); "He that createth the wind" (4:13). Quoted,
Amoz - strong, the father of the prophet
Isaiah (2 Kings 19:2, 20; 20:1; Isa. 1:1; 2:1). As to his personal history
little is positively known. He is supposed by some to have been the "man
of God" spoken of in 2 Chr. 25:7, 8.
Amphipolis - city on both sides, a Macedonian
city, a great Roman military station, through which Paul and Silas passed
on their way from Philippi to Thessalonica, a distance of 33 Roman miles
from Philippi (Acts 17:1).
Amplias - a Roman Christian saluted by Paul
Amram - kindred of the High; i.e., "friend
of Jehovah." (1.) The son of Kohath, the son of Levi. He married Jochebed,
"his father's sister," and was the father of Aaron, Miriam, and Moses (Ex.
6:18, 20; Num. 3:19). He died in Egypt at the age of 137 years (Ex. 6:20).
His descendants were called Amramites (Num. 3:27; 1 Chr. 26:23). (2.) Ezra
Amraphel - king of Shinar, southern
Chaldea, one of the confederates of Chedorlaomer, king of Elam, in a war
against Sodom and cities of the plain (Gen. 14:1, 4). It is now found
that Amraphel (or Ammirapaltu) is the Khammu-rabi whose name appears on
recently-discovered monuments. (See CHEDORLAOMER). After defeating Arioch
(q.v.) he united Babylonia under one rule, and made Babylon his capital.
Anab - grape-town, one of the cities in
the mountains of Judah, from which Joshua expelled the Anakim (Josh. 11:21;
15:50). It still retains its ancient name. It lies among the hills, 10 miles
south-south-west of Hebron.
Anah - speech. (1.) One of the sons of Seir,
and head of an Idumean tribe, called a Horite, as in course of time all
the branches of this tribe were called from their dwelling in caves in Mount
Seir (Gen. 36:20, 29; 1 Chr. 1:38).
(2.) One of the two sons of Zibeon the Horite, and father of Esau's
wife Aholibamah (Gen. 36:18, 24).
Anak - long-necked, the son of Arba, father
of the Anakim (Josh. 15:13; 21:11, Heb. Anok).
Anakim - the descendants of Anak (Josh.
11:21; Num. 13:33; Deut. 9:2). They dwelt in the south of Palestine, in
the neighbourhood of Hebron (Gen. 23:2; Josh. 15:13). In the days of Abraham
(Gen. 14:5, 6) they inhabited the region afterwards known as Edom and
Moab, east of the Jordan. They were probably a remnant of the original
inhabitants of Palestine before the Canaanites, a Cushite tribe from Babel,
and of the same race as the Phoenicians and the Egyptian shepherd kings.
Their formidable warlike appearance, as described by the spies sent to
search the land, filled the Israelites with terror. They seem to have
identified them with the Nephilim, the "giants" (Gen. 6:4; Num. 13:33)
of the antediluvian age. There were various tribes of Anakim (Josh. 15:14).
Joshua finally expelled them from the land, except a remnant that found
a refuge in the cities of Gaza, Gath, and Ashdod (Josh. 11:22). The Philistine
giants whom David encountered (2 Sam. 21:15-22) were descendants of the
Anakim. (See GIANTS.)
Anamim - the name of an Egyptian tribe descended
from Mizraim (Gen. 10:13; 1 Chr. 1:11).
Anammelech - one of the gods worshipped
by the people of Sepharvaim, who colonized Samaria (2 Kings 17:31). The
name means "Anu is king." It was a female deity representing the moon, as
Adrammelech (q.v.) was the male representing the sun.
Anan - cloud, one of the Israelites who
sealed the covenant after the return from Babylon (Neh. 10:26).
Ananiah - protected by Jehovah, the name
of a town in the tribe of Benjamin between Nob and Hazor (Neh. 11:32). It
is probably the modern Beit Hanina, a small village 3 miles north of Jerusalem.
Ananias - a common Jewish name, the same
as Hananiah. (1.) One of the members of the church at Jerusalem, who conspired
with his wife Sapphira to deceive the brethren, and who fell down and immediately
expired after he had uttered the falsehood (Acts 5:5). By common agreement
the members of the early Christian community devoted their property to the
work of furthering the gospel and of assisting the poor and needy. The proceeds
of the possessions they sold were placed at the disposal of the apostles
(Acts 4:36, 37). Ananias might have kept his property had he so chosen;
but he professed agreement with the brethren in the common purpose, and
had of his own accord devoted it all, as he said, to these sacred ends.
Yet he retained a part of it for his own ends, and thus lied in declaring
that he had given it all. "The offence of Ananias and Sapphira showed contempt
of God, vanity and ambition in the offenders, and utter disregard of the
corruption which they were bringing into the society. Such sin, committed
in despite of the light which they possessed, called for a special mark
of divine indignation."
(2.) A Christian at Damascus (Acts 9:10). He became Paul's instructor;
but when or by what means he himself became a Christian we have no information.
He was "a devout man according to the law, having a good report of all
the Jews which dwelt" at Damascus (22:12).
(3.) The high priest before whom Paul was brought in the procuratorship
of Felix (Acts 23:2, 5, 24). He was so enraged at Paul's noble declaration,
"I have lived in all good conscience before God until this day," that
he commanded one of his attendants to smite him on the mouth. Smarting
under this unprovoked insult, Paul quickly replied, "God shall smite thee,
thou whited wall." Being reminded that Ananias was the high priest, to
whose office all respect was to be paid, he answered, "I wist not, brethren,
that he was the high priest" (Acts 23:5). This expression has occasioned
some difficulty, as it is scarcely probable that Paul should have been
ignorant of so public a fact. The expression may mean (a) that Paul had
at the moment overlooked the honour due to the high priest; or (b), as
others think, that Paul spoke ironically, as if he had said, "The high
priest breaking the law! God's high priest a tyrant and a lawbreaker!
I see a man in white robes, and have heard his voice, but surely it cannot,
it ought not to be, the voice of the high priest." (See Dr. Lindsay on
Acts, in loco.) (c) Others think that from defect of sight Paul
could not observe that the speaker was the high priest. In all this, however,
it may be explained, Paul, with all his excellency, comes short of the
example of his divine Master, who, when he was reviled, reviled not again.
Anath - an answer; i.e., to "prayer", the
father of Shamgar, who was one of the judges of Israel (Judg. 3:31).
Anathema - anything laid up or suspended;
hence anything laid up in a temple or set apart as sacred. In this sense
the form of the word is anath(ee)ma, once in plural used in the Greek
New Testament, in Luke 21:5, where it is rendered "gifts." In the LXX. the
form anathema is generally used as the rendering of the Hebrew word
herem, derived from a verb which means (1) to consecrate or devote;
and (2) to exterminate. Any object so devoted to the Lord could not be redeemed
(Num. 18:14; Lev. 27:28, 29); and hence the idea of exterminating connected
with the word. The Hebrew verb (haram) is frequently used of the extermination
of idolatrous nations. It had a wide range of application. The anathema_
or _herem was a person or thing irrevocably devoted to God (Lev. 27:21,
28); and "none devoted shall be ransomed. He shall surely be put to death"
(27:29). The word therefore carried the idea of devoted to destruction (Num.
21:2, 3; Josh. 6:17); and hence generally it meant a thing accursed. In
Deut. 7:26 an idol is called a herem = anathema, a thing accursed.
In the New Testament this word always implies execration. In some cases
an individual denounces an anathema on himself unless certain conditions
are fulfilled (Acts 23:12, 14, 21). "To call Jesus accursed" [anathema]
(1 Cor. 12:3) is to pronounce him execrated or accursed. If any one preached
another gospel, the apostle says, "let him be accursed" (Gal. 1:8, 9);
i.e., let his conduct in so doing be accounted accursed.
In Rom. 9:3, the expression "accursed" (anathema) from Christ, i.e.,
excluded from fellowship or alliance with Christ, has occasioned much
difficulty. The apostle here does not speak of his wish as a possible
thing. It is simply a vehement expression of feeling, showing how strong
was his desire for the salvation of his people.
The anathema in 1 Cor. 16:22 denotes simply that they who love not the
Lord are rightly objects of loathing and execration to all holy beings;
they are guilty of a crime that merits the severest condemnation; they
are exposed to the just sentence of "everlasting destruction from the
presence of the Lord."
Anathoth - the name of one of the cities
of refuge, in the tribe of Benjamin (Josh. 21:18). The Jews, as a rule,
did not change the names of the towns they found in Palestine; hence this
town may be regarded as deriving its name from the goddess Anat. It was
the native place of Abiezer, one of David's "thirty" (2 Sam. 23:27), and
of Jehu, another of his mighty men (1 Chr. 12:3). It is chiefly notable,
however, as the birth-place and usual residence of Jeremiah (Jer. 1:1; 11:21-23;
29:27; 32:7-9). It suffered greatly from the army of Sennacherib, and only
128 men returned to it from the Exile (Neh. 7:27; Ezra 2:23). It lay about
3 miles north of Jerusalem. It has been identified with the small and poor
village of 'Anata, containing about 100 inhabitants.
Anchor - From Acts 27:29, 30, 40, it would
appear that the Roman vessels carried several anchors, which were attached
to the stern as well as to the prow. The Roman anchor, like the modern one,
had two teeth or flukes. In Heb. 6:19 the word is used metaphorically for
that which supports or keeps one steadfast in the time of trial or of doubt.
It is an emblem of hope.
"If you fear, Put all your trust in God: that anchor holds."
Ancient of Days - an expression applied
to Jehovah three times in the vision of Daniel (7:9, 13, 22) in the sense
of eternal. In contrast with all earthly kings, his days are past reckoning.
Andrew - manliness, a Greek name; one of
the apostles of our Lord. He was of Bethsaida in Galilee (John 1:44), and
was the brother of Simon Peter (Matt. 4:18; 10:2). On one occasion John
the Baptist, whose disciple he then was, pointing to Jesus, said, "Behold
the Lamb of God" (John 1:40); and Andrew, hearing him, immediately became
a follower of Jesus, the first of his disciples. After he had been led to
recognize Jesus as the Messiah, his first care was to bring also his brother
Simon to Jesus. The two brothers seem to have after this pursued for a while
their usual calling as fishermen, and did not become the stated attendants
of the Lord till after John's imprisonment (Matt. 4:18, 19; Mark 1:16, 17).
Very little is related of Andrew. He was one of the confidential disciples
(John 6:8; 12:22), and with Peter, James, and John inquired of our Lord
privately regarding his future coming (Mark 13:3). He was present at the
feeding of the five thousand (John 6:9), and he introduced the Greeks who
desired to see Jesus (John 12:22); but of his subsequent history little
is known. It is noteworthy that Andrew thrice brings others to Christ, (1)
Peter; (2) the lad with the loaves; and (3) certain Greeks. These incidents
may be regarded as a key to his character.
Andronicus - man-conquering, a Jewish Christian,
the kinsman and fellowprisoner of Paul (Rom. 16:7); "of note among the apostles."
Anem - two fountains, a Levitical city in
the tribe of Issachar (1 Chr. 6:73). It is also called En-gannim (q.v.)
in Josh. 19:21; the modern Jenin.
Aner - a boy. (1.) A Canaanitish chief who
joined his forces with those of Abraham in pursuit of Chedorlaomer (Gen.
(2.) A city of Manasseh given to the Levites of Kohath's family (1 Chr.
Angel - a word signifying, both in the Hebrew
and Greek, a "messenger," and hence employed to denote any agent God sends
forth to execute his purposes. It is used of an ordinary messenger (Job
1:14: 1 Sam. 11:3; Luke 7:24; 9:52), of prophets (Isa. 42:19; Hag. 1:13),
of priests (Mal. 2:7), and ministers of the New Testament (Rev. 1:20).
It is also applied to such impersonal agents as the pestilence (2 Sam.
24:16, 17; 2 Kings 19:35), the wind (Ps. 104:4).
But its distinctive application is to certain heavenly intelligences
whom God employs in carrying on his government of the world. The name
does not denote their nature but their office as messengers. The appearances
to Abraham at Mamre (Gen. 18:2, 22. Comp. 19:1), to Jacob at Peniel (Gen.
32:24, 30), to Joshua at Gilgal (Josh. 5:13, 15), of the Angel of the
Lord, were doubtless manifestations of the Divine presence, "foreshadowings
of the incarnation," revelations before the "fulness of the time" of the
Son of God.
(1.) The existence and orders of angelic beings can only be discovered
from the Scriptures. Although the Bible does not treat of this subject
specially, yet there are numerous incidental details that furnish us with
ample information. Their personal existence is plainly implied in such
passages as Gen. 16:7, 10, 11; Judg. 13:1-21; Matt. 28:2-5; Heb. 1:4,
These superior beings are very numerous. "Thousand thousands," etc.
(Dan. 7:10; Matt. 26:53; Luke 2:13; Heb. 12:22, 23). They are also spoken
of as of different ranks in dignity and power (Zech. 1:9, 11; Dan. 10:13;
12:1; 1 Thess. 4:16; Jude 1:9; Eph. 1:21; Col. 1:16).
(2.) As to their nature, they are spirits (Heb. 1:14), like the soul
of man, but not incorporeal. Such expressions as "like the angels" (Luke
20:36), and the fact that whenever angels appeared to man it was always
in a human form (Gen. 18:2; 19:1, 10; Luke 24:4; Acts 1:10), and the titles
that are applied to them ("sons of God," Job 1:6; 38:7; Dan. 3:25; comp.
28) and to men (Luke 3:38), seem all to indicate some resemblance between
them and the human race. Imperfection is ascribed to them as creatures
(Job 4:18; Matt. 24:36; 1 Pet. 1:12). As finite creatures they may fall
under temptation; and accordingly we read of "fallen angels." Of the cause
and manner of their "fall" we are wholly ignorant. We know only that "they
left their first estate" (Matt. 25:41; Rev. 12:7,9), and that they are
"reserved unto judgement" (2 Pet. 2:4). When the manna is called "angels'
food," this is merely to denote its excellence (Ps. 78:25). Angels never
die (Luke 20:36). They are possessed of superhuman intelligence and power
(Mark 13:32; 2 Thess. 1:7; Ps. 103:20). They are called "holy" (Luke 9:26),
"elect" (1 Tim. 5:21). The redeemed in glory are "like unto the angels"
(Luke 20:36). They are not to be worshipped (Col. 2:18; Rev. 19:10).
(3.) Their functions are manifold. (a) In the widest sense they are
agents of God's providence (Ex. 12:23; Ps. 104:4; Heb. 11:28; 1 Cor. 10:10;
2 Sam. 24:16; 1 Chr. 21:16; 2 Kings 19:35; Acts 12:23). (b) They are specially
God's agents in carrying on his great work of redemption. There is no
notice of angelic appearances to man till after the call of Abraham. From
that time onward there are frequent references to their ministry on earth
(Gen. 18; 19; 24:7, 40; 28:12; 32:1). They appear to rebuke idolatry (Judg.
2:1-4), to call Gideon (Judg. 6:11, 12), and to consecrate Samson (13:3).
In the days of the prophets, from Samuel downward, the angels appear only
in their behalf (1 Kings 19:5; 2 Kings 6:17; Zech. 1-6; Dan. 4:13, 23;
10:10, 13, 20, 21).
The Incarnation introduces a new era in the ministrations of angels.
They come with their Lord to earth to do him service while here. They
predict his advent (Matt. 1:20; Luke 1:26-38), minister to him after his
temptation and agony (Matt. 4:11; Luke 22:43), and declare his resurrection
and ascension (Matt. 28:2-8; John 20:12, 13; Acts 1:10, 11). They are
now ministering spirits to the people of God (Heb. 1:14; Ps. 34:7; 91:11;
Matt. 18:10; Acts 5:19; 8:26; 10:3; 12:7; 27:23). They rejoice over a
penitent sinner (Luke 15:10). They bear the souls of the redeemed to paradise
(Luke 16:22); and they will be the ministers of judgement hereafter on
the great day (Matt. 13:39, 41, 49; 16:27; 24:31). The passages (Ps. 34:7,
Matt. 18:10) usually referred to in support of the idea that every individual
has a particular guardian angel have no such meaning. They merely indicate
that God employs the ministry of angels to deliver his people from affliction
and danger, and that the angels do not think it below their dignity to
minister even to children and to the least among Christ's disciples.
The "angel of his presence" (Isa. 63:9. Comp. Ex. 23:20, 21; 32:34;
33:2; Num. 20:16) is probably rightly interpreted of the Messiah as the
guide of his people. Others have supposed the expression to refer to Gabriel
Anger - the emotion of instant displeasure
on account of something evil that presents itself to our view. In itself
it is an original susceptibility of our nature, just as love is, and is
not necessarily sinful. It may, however, become sinful when causeless, or
excessive, or protracted (Matt. 5:22; Eph. 4:26; Col. 3:8). As ascribed
to God, it merely denotes his displeasure with sin and with sinners (Ps.
Anim - fountains, a city in the mountains
of Judah (Josh. 15:50), now el-Ghuwein, near Eshtemoh, about 10 miles south-west
Animal - an organized living creature endowed
with sensation. The Levitical law divided animals into clean and unclean,
although the distinction seems to have existed before the Flood (Gen. 7:2).
The clean could be offered in sacrifice and eaten. All animals that had
not cloven hoofs and did not chew the cud were unclean. The list of clean
and unclean quadrupeds is set forth in the Levitical law (Deut. 14:3-20;
Anise - This word is found only in Matt.
23:23. It is the plant commonly known by the name of dill, the Peucedanum
graveolens of the botanist. This name dill is derived from a Norse word
which means to soothe, the plant having the carminative property of allaying
pain. The common dill, the Anethum graveolens, is an annual growing wild
in the cornfields of Spain and Portugal and the south of Europe generally.
There is also a species of dill cultivated in Eastern countries known by
the name of shubit. It was this species of garden plant of which the Pharisees
were in the habit of paying tithes. The Talmud requires that the seeds,
leaves, and stem of dill shall pay tithes. It is an umbelliferous plant,
very like the caraway, its leaves, which are aromatic, being used in soups
and pickles. The proper anise is the Pimpinella anisum.
Anna - grace, an aged widow, the daughter
of Phanuel. She was a "prophetess," like Miriam, Deborah, and Huldah (2
Chr. 34:22). After seven years of married life her husband died, and during
her long widowhood she daily attended the temple services. When she was
eighty-four years old, she entered the temple at the moment when the aged
Simeon uttered his memorable words of praise and thanks to God that he had
fulfilled his ancient promise in sending his Son into the world (Luke 2:36,
Annas - was high priest A.D. 7-14. In A.D.
25 Caiaphas, who had married the daughter of Annas (John 18:13), was raised
to that office, and probably Annas was now made president of the Sanhedrim,
or deputy or coadjutor of the high priest, and thus was also called high
priest along with Caiaphas (Luke 3:2). By the Mosaic law the high-priesthood
was held for life (Num. 3:10); and although Annas had been deposed by the
Roman procurator, the Jews may still have regarded him as legally the high
priest. Our Lord was first brought before Annas, and after a brief questioning
of him (John 18:19-23) was sent to Caiaphas, when some members of the Sanhedrim
had met, and the first trial of Jesus took place (Matt. 26:57-68). This
examination of our Lord before Annas is recorded only by John. Annas was
president of the Sanhedrim before which Peter and John were brought (Acts
Anoint - The practice of anointing with
perfumed oil was common among the Hebrews. (1.) The act of anointing was
significant of consecration to a holy or sacred use; hence the anointing
of the high priest (Ex. 29:29; Lev. 4:3) and of the sacred vessels (Ex.
30:26). The high priest and the king are thus called "the anointed" (Lev.
4:3, 5, 16; 6:20; Ps. 132:10). Anointing a king was equivalent to crowning
him (1 Sam. 16:13; 2 Sam. 2:4, etc.). Prophets were also anointed (1 Kings
19:16; 1 Chr. 16:22; Ps. 105:15). The expression, "anoint the shield" (Isa.
21:5), refers to the custom of rubbing oil on the leather of the shield
so as to make it supple and fit for use in war.
(2.) Anointing was also an act of hospitality (Luke 7:38, 46). It was
the custom of the Jews in like manner to anoint themselves with oil, as
a means of refreshing or invigorating their bodies (Deut. 28:40; Ruth
3:3; 2 Sam. 14:2; Ps. 104:15, etc.). This custom is continued among the
Arabians to the present day.
(3.) Oil was used also for medicinal purposes. It was applied to the
sick, and also to wounds (Ps. 109:18; Isa. 1:6; Mark 6:13; James 5:14).
(4.) The bodies of the dead were sometimes anointed (Mark 14:8; Luke
(5.) The promised Deliverer is twice called the "Anointed" or Messiah
(Ps. 2:2; Dan. 9:25, 26), because he was anointed with the Holy Ghost
(Isa. 61:1), figuratively styled the "oil of gladness" (Ps. 45:7; Heb.
1:9). Jesus of Nazareth is this anointed One (John 1:41; Acts 9:22; 17:2,
3; 18:5, 28), the Messiah of the Old Testament.
Ant - (Heb. nemalah, from a word meaning
to creep, cut off, destroy), referred to in Prov. 6:6; 30:25, as distinguished
for its prudent habits. Many ants in Palestine feed on animal substances,
but others draw their nourishment partly or exclusively from vegetables.
To the latter class belongs the ant to which Solomon refers. This ant gathers
the seeds in the season of ripening, and stores them for future use; a habit
that has been observed in ants in Texas, India, and Italy.
Antichrist - against Christ, or an opposition
Christ, a rival Christ. The word is used only by the apostle John. Referring
to false teachers, he says (1 John 2:18, 22; 4:3; 2 John 1:7), "Even now
are there many antichrists."
(1.) This name has been applied to the "little horn" of the "king of
fierce countenance" (Dan. 7:24, 25; 8:23-25).
(2.) It has been applied also to the "false Christs" spoken of by our
Lord (Matt. 24:5, 23, 24).
(3.) To the "man of sin" described by Paul (2 Thess. 2:3, 4, 8-10).
(4.) And to the "beast from the sea" (Rev. 13:1; 17:1-18).
Antioch - (1.) In Syria, on the river Orontes,
about 16 miles from the Mediterranean, and some 300 miles north of Jerusalem.
It was the metropolis of Syria, and afterwards became the capital of the
Roman province in Asia. It ranked third, after Rome and Alexandria, in point
of importance, of the cities of the Roman empire. It was called the "first
city of the East." Christianity was early introduced into it (Acts 11:19,
21, 24), and the name "Christian" was first applied here to its professors
(Acts 11:26). It is intimately connected with the early history of the gospel
(Acts 6:5; 11:19, 27, 28, 30; 12:25; 15:22-35; Gal. 2:11, 12). It was the
great central point whence missionaries to the Gentiles were sent forth.
It was the birth-place of the famous Christian father Chrysostom, who died
A.D. 407. It bears the modern name of Antakia, and is now a miserable, decaying
Turkish town. Like Philippi, it was raised to the rank of a Roman colony.
Such colonies were ruled by "praetors" (R.V. marg., Acts 16:20, 21).
(2.) In the extreme north of Pisidia; was visited by Paul and Barnabas
on the first missionary journey (Acts 13:14). Here they found a synagogue
and many proselytes. They met with great success in preaching the gospel,
but the Jews stirred up a violent opposition against them, and they were
obliged to leave the place. On his return, Paul again visited Antioch
for the purpose of confirming the disciples (Acts 14:21). It has been
identified with the modern Yalobatch, lying to the east of Ephesus.
Antiochus - the name of several Syrian kings
from B.C. 280 to B.C. 65. The most notable of these were, (1.) Antiochus
the Great, who ascended the throne B.C. 223. He is regarded as the "king
of the north" referred to in Dan. 11:13-19. He was succeeded (B.C. 187)
by his son, Seleucus Philopater, spoken of by Daniel (11:20) as "a raiser
of taxes", in the Revised Version, "one that shall cause an exactor to pass
through the glory of the kingdom."
(2.) Antiochus IV., surnamed "Epiphanes" i.e., the Illustrious, succeeded
his brother Seleucus (B.C. 175). His career and character are prophetically
described by Daniel (11:21-32). He was a "vile person." In a spirit of
revenge he organized an expedition against Jerusalem, which he destroyed,
putting vast multitudes of its inhabitants to death in the most cruel
manner. From this time the Jews began the great war of independence under
their heroic Maccabean leaders with marked success, defeating the armies
of Antiochus that were sent against them. Enraged at this, Antiochus marched
against them in person, threatening utterly to exterminate the nation;
but on the way he was suddenly arrested by the hand of death (B.C. 164).
Antipas - (1.) Herod Antipas, a son of Herod
the Great by his Samaritan wife Malthace. He was tetrarch of Galilee and
Peraea during the whole period of our Lord's life on earth (Luke 23:7).
He was a frivolous and vain prince, and was chargeable with many infamous
crimes (Mark 8:15; Luke 3:19; 13:31, 32). He beheaded John the Baptist (Matt.
14:1-12) at the instigation of Herodias, the wife of his half-brother Herod-Philip,
whom he had married. Pilate sent Christ to him when he was at Jerusalem
at the Passover (Luke 23:7). He asked some idle questions of him, and after
causing him to be mocked, sent him back again to Pilate. The wife of Chuza,
his house-steward, was one of our Lord's disciples (Luke 8:3).
(2.) A "faithful martyr" (Rev. 2:13), of whom nothing more is certainly
Antipatris - a city built by Herod the Great,
and called by this name in honour of his father, Antipater. It lay between
Caesarea and Lydda, two miles inland, on the great Roman road from Caesarea
to Jerusalem. To this place Paul was brought by night (Acts 23:31) on his
way to Caesarea, from which it was distant 28 miles. It is identified with
the modern, Ras-el-Ain, where rise the springs of Aujeh, the largest springs
Antonia - a fortress in Jerusalem, at the
north-west corner of the temple area. It is called "the castle" (Acts 21:34,
37). From the stairs of this castle Paul delivered his famous speech to
the multitude in the area below (Acts 22:1-21). It was originally a place
in which were kept the vestments of the high priest. Herod fortified it,
and called it Antonia in honour of his friend Mark Antony. It was of great
size, and commanded the temple. It was built on a plateau of rock, separated
on the north from the hill Bezetha by a ditch about 30 feet deep and 165
Antothite - an inhabitant of Anathoth, found
only in 1 Chr. 11:28; 12:3. In 2 Sam. 23:27 it is Anethothite; in 1 Chr.
27:12, Anetothite. (R.V., "Anathothite.")
Anvil - the rendering of the Hebrew word
, "beaten," found only in Isa. 41:7.
Ape - an animal of the monkey tribe (1 Kings
10:22; 2 Chr. 9:21). It was brought from India by the fleets of Solomon
and Hiram, and was called by the Hebrews koph_, and by the Greeks _kepos,
both words being just the Indian Tamil name of the monkey, kapi, i.e., swift,
nimble, active. No species of ape has ever been found in Palestine or the
Apelles - a Christian at Rome whom Paul
salutes (Rom. 16:10), and styles "approved in Christ."
Apharsachites - a company of the colonists
whom the Assyrian king planted in Samaria (Ezra 5:6; 6:6).
Apharsites - another of the tribes removed
to Samaria (Ezra 4:9), or perhaps the same as the preceding.
Aphik - (Judg. 1:31); Aphek (Josh. 13:4;
19:30), stronghold. (1.) A city of the tribe of Asher. It was the scene
of the licentious worship of the Syrian Aphrodite. The ruins of the temple,
"magnificent ruins" in a "spot of strange wildness and beauty", are still
seen at Afka, on the north-west slopes of Lebanon, near the source of the
river Adonis (now Nahr Ibrahim), 12 miles east of Gebal.
(2.) A city of the tribe of Issachar, near to Jezreel (1 Sam. 4:1; 29:1;
(3.) A town on the road from Damascus to Palestine, in the level plain
east of Jordan, near which Benhadad was defeated by the Israelites (1
Kings 20:26, 30; 2 Kings 13:17). It has been identified with the modern
Fik, 6 miles east of the Sea of Galilee, opposite Tiberias.
Apocalypse - the Greek name of the Book
of Revelation (q.v.).
Apocrypha - hidden, spurious, the name given
to certain ancient books which found a place in the LXX. and Latin Vulgate
versions of the Old Testament, and were appended to all the great translations
made from them in the sixteenth century, but which have no claim to be regarded
as in any sense parts of the inspired Word.
(1.) They are not once quoted by the New Testament writers, who frequently
quote from the LXX. Our Lord and his apostles confirmed by their authority
the ordinary Jewish canon, which was the same in all respects as we now
(2.) These books were written not in Hebrew but in Greek, and during
the "period of silence," from the time of Malachi, after which oracles
and direct revelations from God ceased till the Christian era.
(3.) The contents of the books themselves show that they were no part
of Scripture. The Old Testament Apocrypha consists of fourteen books,
the chief of which are the Books of the Maccabees (q.v.), the Books of
Esdras, the Book of Wisdom, the Book of Baruch, the Book of Esther, Ecclesiasticus,
Tobit, Judith, etc.
The New Testament Apocrypha consists of a very extensive literature,
which bears distinct evidences of its non-apostolic origin, and is utterly
unworthy of regard.
Apollonia - a city of Macedonia between
Amphipolis and Thessalonica, from which it was distant about 36 miles. Paul
and Silas passed through it on their way to Thessalonica (Acts 17:1).
Apollos - a Jew "born at Alexandria," a
man well versed in the Scriptures and eloquent (Acts 18:24; R.V., "learned").
He came to Ephesus (about A.D. 49), where he spake "boldly" in the synagogue
(18:26), although he did not know as yet that Jesus of Nazareth was the
Messiah. Aquila and Priscilla instructed him more perfectly in "the way
of God", i.e., in the knowledge of Christ. He then proceeded to Corinth,
where he met Paul (Acts 18:27; 19:1). He was there very useful in watering
the good seed Paul had sown (1 Cor. 1:12), and in gaining many to Christ.
His disciples were much attached to him (1 Cor. 3:4-7, 22). He was with
Paul at Ephesus when he wrote the First Epistle to the Corinthians; and
Paul makes kindly reference to him in his letter to Titus (3:13). Some have
supposed, although without sufficient ground, that he was the author of
the Epistle to the Hebrews.
Apollyon - destroyer, the name given to
the king of the hosts represented by the locusts (Rev. 9:11). It is the
Greek translation of the Hebrew Abaddon (q.v.).
Apostle - a person sent by another; a messenger;
envoy. This word is once used as a descriptive designation of Jesus Christ,
the Sent of the Father (Heb. 3:1; John 20:21). It is, however, generally
used as designating the body of disciples to whom he intrusted the organization
of his church and the dissemination of his gospel, "the twelve," as they
are called (Matt. 10:1-5; Mark 3:14; 6:7; Luke 6:13; 9:1). We have four
lists of the apostles, one by each of the synoptic evangelists (Matt. 10:2-4;
Mark 3:16; Luke 6:14), and one in the Acts (1:13). No two of these lists,
however, perfectly coincide.
Our Lord gave them the "keys of the kingdom," and by the gift of his
Spirit fitted them to be the founders and governors of his church (John
14:16, 17, 26; 15:26, 27; 16:7-15). To them, as representing his church,
he gave the commission to "preach the gospel to every creature" (Matt.
28:18-20). After his ascension he communicated to them, according to his
promise, supernatural gifts to qualify them for the discharge of their
duties (Acts 2:4; 1 Cor. 2:16; 2:7, 10, 13; 2 Cor. 5:20; 1 Cor. 11:2).
Judas Iscariot, one of "the twelve," fell by transgression, and Matthias
was substituted in his place (Acts 1:21). Saul of Tarsus was afterwards
added to their number (Acts 9:3-20; 20:4; 26:15-18; 1 Tim. 1:12; 2:7;
2 Tim. 1:11).
Luke has given some account of Peter, John, and the two Jameses (Acts
12:2, 17; 15:13; 21:18), but beyond this we know nothing from authentic
history of the rest of the original twelve. After the martyrdom of James
the Greater (Acts 12:2), James the Less usually resided at Jerusalem,
while Paul, "the apostle of the uncircumcision," usually travelled as
a missionary among the Gentiles (Gal. 2:8). It was characteristic of the
apostles and necessary (1) that they should have seen the Lord, and been
able to testify of him and of his resurrection from personal knowledge
(John 15:27; Acts 1:21, 22; 1 Cor. 9:1; Acts 22:14, 15). (2.) They must
have been immediately called to that office by Christ (Luke 6:13; Gal.
1:1). (3.) It was essential that they should be infallibly inspired, and
thus secured against all error and mistake in their public teaching, whether
by word or by writing (John 14:26; 16:13; 1 Thess. 2:13).
(4.) Another qualification was the power of working miracles (Mark 16:20;
Acts 2:43; 1 Cor. 12:8-11). The apostles therefore could have had no successors.
They are the only authoritative teachers of the Christian doctrines. The
office of an apostle ceased with its first holders.
In 2 Cor. 8:23 and Phil. 2:25 the word "messenger" is the rendering
of the same Greek word, elsewhere rendered "apostle."
Apothecary - rendered in the margin and
the Revised Version "perfumer," in Ex. 30:25; 37:29; Eccl. 10:1. The holy
oils and ointments were prepared by priests properly qualified for this
office. The feminine plural form of the Hebrew word is rendered "confectionaries"
in 1 Sam. 8:13.
Apparel - In Old Testament times the distinction
between male and female attire was not very marked. The statute forbidding
men to wear female apparel (Deut. 22:5) referred especially to ornaments
and head-dresses. Both men and women wore (1) an under garment or tunic,
which was bound by a girdle. One who had only this tunic on was spoken of
as "naked" (1 Sam. 19:24; Job 24:10; Isa. 20:2). Those in high stations
sometimes wore two tunics, the outer being called the "upper garment" (1
Sam. 15:27; 18:4; 24:5; Job 1:20). (2.) They wore in common an over-garment
("mantle," Isa. 3:22; 1 Kings 19:13; 2 Kings 2:13), a loose and flowing
robe. The folds of this upper garment could be formed into a lap (Ruth 3:15;
Ps. 79:12; Prov. 17:23; Luke 6:38). Generals of armies usually wore scarlet
robes (Judg. 8:26; Nah. 2:3). A form of conspicuous raiment is mentioned
in Luke 20:46; comp. Matt. 23:5.
Priests alone wore trousers. Both men and women wore turbans. Kings
and nobles usually had a store of costly garments for festive occasions
(Isa. 3:22; Zech. 3:4) and for presents (Gen. 45:22; Esther 4:4; 6:8,
11; 1 Sam. 18:4; 2 Kings 5:5; 10:22). Prophets and ascetics wore coarse
garments (Isa. 20:2; Zech. 13:4; Matt. 3:4).
Appeal - a reference of any case from an
inferior to a superior court. Moses established in the wilderness a series
of judicatories such that appeals could be made from a lower to a higher
Under the Roman law the most remarkable case of appeal is that of Paul
from the tribunal of Festus at Caesarea to that of the emperor at Rome
(Acts 25:11, 12, 21, 25). Paul availed himself of the privilege of a Roman
citizen in this matter.
Apphia - increasing, a female Christian
at Colosse (Philemon 1:2), supposed by some to have been the wife of Philemon.
Appii Forum - i.e., "the market of Appius"
(Acts 28:15, R.V.), a town on the road, the "Appian Way," from Rome to Brundusium.
It was 43 miles from Rome. Here Paul was met by some Roman Christians on
his way to the capital. It was natural that they should halt here and wait
for him, because from this place there were two ways by which travellers
might journey to Rome.
Apple - (Heb. tappuah, meaning "fragrance").
Probably the apricot or quince is intended by the word, as Palestine was
too hot for the growth of apples proper. It is enumerated among the most
valuable trees of Palestine (Joel 1:12), and frequently referred to in Canticles,
and noted for its beauty (2:3, 5; 8:5). There is nothing to show that it
was the "tree of the knowledge of good and evil." Dr. Tristram has suggested
that the apricot has better claims than any other fruit-tree to be the apple
of Scripture. It grows to a height of 30 feet, has a roundish mass of glossy
leaves, and bears an orange coloured fruit that gives out a delicious perfume.
The "apple of the eye" is the Heb. ishon, meaning manikin, i.e.,
the pupil of the eye (Prov. 7:2). (Comp. the promise, Zech. 2:8; the prayer,
Ps. 17:8; and its fulfilment, Deut. 32:10.)
The so-called "apple of Sodom" some have supposed to be the Solanum
sanctum (Heb. hedek), rendered "brier" (q.v.) in Micah 7:4, a thorny plant
bearing fruit like the potato-apple. This shrub abounds in the Jordan
valley. (See ENGEDI.)
Apron - found in the Authorized Version
in Gen. 3:7, of the bands of fig-leaves made by our first parents. In Acts
19:12, it denotes the belt or half-girdle worn by artisans and servants
round the waist for the purpose of preserving the clothing from injury.
In marg. of Authorized Version, Ruth 3:15, correctly rendered instead of
"vail." (R.V., "mantle.")
Aquila - eagle, a native of Pontus, by occupation
a tent-maker, whom Paul met on his first visit to Corinth (Acts 18:2). Along
with his wife Priscilla he had fled from Rome in consequence of a decree
(A.D. 50) by Claudius commanding all Jews to leave the city. Paul sojourned
with him at Corinth, and they wrought together at their common trade, making
Cilician hair-cloth for tents. On Paul's departure from Corinth after eighteen
months, Aquila and his wife accompanied him to Ephesus, where they remained,
while he proceeded to Syria (Acts 18:18, 26). When they became Christians
we are not informed, but in Ephesus they were (1 Cor. 16:19) Paul's "helpers
in Christ Jesus." We find them afterwards at Rome (Rom. 16:3), interesting
themselves still in the cause of Christ. They are referred to some years
after this as being at Ephesus (2 Tim. 4:19). This is the last notice we
have of them.
Arab - ambush, a city in the mountains of
Judah (Josh. 15:52), now Er-Rabiyeh.
Arabah - plain, in the Revised Version of
2 Kings 14:25; Josh. 3:16; 8:14; 2 Sam. 2:29; 4:7 (in all these passages
the A.V. has "plain"); Amos 6:14 (A.V. "wilderness"). This word is found
in the Authorized Version only in Josh. 18:18. It denotes the hollow depression
through which the Jordan flows from the Lake of Galilee to the Dead Sea.
It is now called by the Arabs el-Ghor. But the Ghor is sometimes spoken
of as extending 10 miles south of the Dead Sea, and thence to the Gulf of
Akabah on the Red Sea is called the Wady el-Arabah.
Arabia - arid, an extensive region in the
south-west of Asia. It is bounded on the west by the Isthmus of Suez and
the Red Sea, on the south by the Indian Ocean, and on the east by the Persian
Gulf and the Euphrates. It extends far into the north in barren deserts,
meeting those of Syria and Mesopotamia. It is one of the few countries of
the world from which the original inhabitants have never been expelled.
It was anciently divided into three parts:, (1.) Arabia Felix (Happy
Arabia), so called from its fertility. It embraced a large portion of
the country now known by the name of Arabia. The Arabs call it Yemen.
It lies between the Red Sea and the Persian Gulf. (2.) Arabia Deserta,
the el-Badieh or "Great Wilderness" of the Arabs. From this name is derived
that which is usually given to the nomadic tribes which wander over this
region, the "Bedaween," or, more generally, "Bedouin," (3.) Arabia Petraea,
i.e., the Rocky Arabia, so called from its rocky mountains and stony plains.
It comprehended all the north-west portion of the country, and is much
better known to travellers than any other portion. This country is, however,
divided by modern geographers into (1) Arabia Proper, or the Arabian Peninsula;
(2) Northern Arabia, or the Arabian Desert; and (3) Western Arabia, which
includes the peninsula of Sinai and the Desert of Petra, originally inhabited
by the Horites (Gen. 14:6, etc.), but in later times by the descendants
of Esau, and known as the Land of Edom or Idumea, also as the Desert of
Seir or Mount Seir.
The whole land appears (Gen. 10) to have been inhabited by a variety
of tribes of different lineage, Ishmaelites, Arabians, Idumeans, Horites,
and Edomites; but at length becoming amalgamated, they came to be known
by the general designation of Arabs. The modern nation of Arabs is predominantly
Ishmaelite. Their language is the most developed and the richest of all
the Semitic languages, and is of great value to the student of Hebrew.
The Israelites wandered for forty years in Arabia. In the days of Solomon,
and subsequently, commercial intercourse was to a considerable extent
kept up with this country (1 Kings 10:15; 2 Chr. 9:14; 17:11). Arabians
were present in Jerusalem at Pentecost (Acts 2:11). Paul retired for a
season into Arabia after his conversion (Gal. 1:17). This country is frequently
referred to by the prophets (Isa. 21:11; 42:11; Jer. 25:24, etc.)
Arad - (1.) Now Tell Arad, a Canaanite city,
about 20 miles south of Hebron. The king of Arad "fought against Israel
and took of them prisoners" when they were retreating from the confines
of Edom (Num. 21:1; 33:40; Judg. 1:16). It was finally subdued by Joshua
(2.) One of the sons of Beriah (1 Chr. 8:15).
Aram - the son of Shem (Gen. 10:22); according
to Gen. 22:21, a grandson of Nahor. In Matt. 1:3, 4, and Luke 3:33, this
word is the Greek form of Ram, the father of Amminadab (1 Chr. 2:10).
The word means high, or highlands, and as the name of a country denotes
that elevated region extending from the northeast of Palestine to the
Euphrates. It corresponded generally with the Syria and Mesopotamia of
the Greeks and Romans. In Gen. 25:20; 31:20, 24; Deut. 26:5, the word
"Syrian" is properly "Aramean" (R.V., marg.). Damascus became at length
the capital of the several smaller kingdoms comprehended under the designation
"Aram" or "Syria."
Aram-naharaim - Aram of the two rivers,
is Mesopotamia (as it is rendered in Gen. 24:10), the country enclosed between
the Tigris on the east and the Euphrates on the west (Ps. 60, title); called
also the "field of Aram" (Hos. 12:12, R.V.) i.e., the open country of Aram;
in the Authorized Version, "country of Syria." Padan-aram (q.v.) was a portion
of this country.
Aram-zobah - (Ps. 60, title), probably the
region between the Euphrates and the Orontes.
Aran - wild goat, a descendant of Seir the
Horite (Gen. 36:28).
Ararat - sacred land or high land, the name
of a country on one of the mountains of which the ark rested after the Flood
subsided (Gen. 8:4). The "mountains" mentioned were probably the Kurdish
range of South Armenia. In 2 Kings 19:37, Isa. 37:38, the word is rendered
"Armenia" in the Authorized Version, but in the Revised Version, "Land of
Ararat." In Jer. 51:27, the name denotes the central or southern portion
of Armenia. It is, however, generally applied to a high and almost inaccessible
mountain which rises majestically from the plain of the Araxes. It has two
conical peaks, about 7 miles apart, the one 14,300 feet and the other 10,300
feet above the level of the plain. Three thousand feet of the summit of
the higher of these peaks is covered with perpetual snow. It is called Kuh-i-nuh,
i.e., "Noah's mountain", by the Persians. This part of Armenia was inhabited
by a people who spoke a language unlike any other now known, though it may
have been related to the modern Georgian. About B.C. 900 they borrowed the
cuneiform characters of Nineveh, and from this time we have inscriptions
of a line of kings who at times contended with Assyria. At the close of
the seventh century B.C. the kingdom of Ararat came to an end, and the country
was occupied by a people who are ancestors of the Armenians of the present
Araunah - agile; also called Ornan 1
Chr. 21:15, a Jebusite who dwelt in Jerusalem before it was taken by the
Israelites. The destroying angel, sent to punish David for his vanity
in taking a census of the people, was stayed in his work of destruction
near a threshing-floor belonging to Araunah which was situated on Mount
Moriah. Araunah offered it to David as a free gift, together with the
oxen and the threshing instruments; but the king insisted on purchasing
it at its full price (2 Sam. 24:24; 1 Chr. 21:24, 25), for, according
to the law of sacrifices, he could not offer to God what cost him nothing.
On the same place Solomon afterwards erected the temple (2 Sam. 24:16;
2 Chr. 3:1). (See ALTAR.)
Arba - four, a giant, father of Anak.
From him the city of Hebron derived its name of Kirjath-arba, i.e., the
city of Araba (Josh. 14:15; 15:13; 21:11; Gen. 13:18; 23:2). (See HEBRON.)
Arbathite - a name given to Abi-albon, or,
as elsewhere called, Abiel, one of David's warriors (2 Sam. 23:31; 1 Chr.
11:32), probably as being an inhabitant of Arabah (Josh. 15:61), a town
in the wilderness of Judah.
Arch - an architectural term found only
in Ezek. 40:16, 21, 22, 26, 29. There is no absolute proof that the Israelites
employed arches in their buildings. The arch was employed in the building
of the pyramids of Egypt. The oldest existing arch is at Thebes, and bears
the date B.C. 1350. There are also still found the remains of an arch,
known as Robinson's Arch, of the bridge connecting Zion and Moriah. (See
Archangel - (1Thess. 4:16; Jude 1:9), the
prince of the angels.
Archelaus - ruler of the people, son of
Herod the Great, by Malthace, a Samaritan woman. He was educated along with
his brother Antipas at Rome. He inherited from his father a third part of
his kingdom viz., Idumea, Judea, and Samaria, and hence is called "king"
(Matt. 2:22). It was for fear of him that Joseph and Mary turned aside on
their way back from Egypt. Till a few days before his death Herod had named
Antipas as his successor, but in his last moments he named Archelaus.
Archer - a shooter with the bow (1 Chr.
10:3). This art was of high antiquity (Gen. 21:20; 27:3). Saul was wounded
by the Philistine archers (1 Sam. 31:3). The phrase "breaking the bow"
(Hos. 1:5; Jer. 49:35) is equivalent to taking away one's power, while
"strengthening the bow" is a symbol of its increase (Gen. 49:24). The
Persian archers were famous among the ancients (Isa. 13:18; Jer. 49:35;
50:9, 14, 29, 42. (See BOW).
Archevite - one of the nations planted by
the Assyrians in Samaria (Ezra 4:9); the men of Erech.
Archi - a city on the boundary of Ephraim
and Benjamin (Josh. 16:2), between Bethel and Beth-horon the nether.
Archippus - master of the horse, a "fellow-soldier"
of Paul's (Philemon 1:2), whom he exhorts to renewed activity (Col. 4:17).
He was a member of Philemon's family, probably his son.
Archite - the usual designation of Hushai
(2 Sam. 15:32; 17:5, 14; 1 Chr. 27:33), who was a native of Archi. He was
"the king's friend", i.e., he held office under David similar to that of
our modern privy councillor.
Arcturus - bear-keeper, the name given by
the ancients to the brightest star in the constellation Bootes. In the Authorized
Version (Job 9:9; 38:32) it is the rendering of the Hebrew word 'ash,
which probably designates the constellation the Great Bear. This word ('ash)
is supposed to be derived from an Arabic word meaning night-watcher, because
the Great Bear always revolves about the pole, and to our nothern hemisphere
Ard - descent, a grandson of Benjamin (Num.
26:38-40). In 1 Chr. 8:3 he is called Addar. His descendants are mentioned
in Num. 26:40.
Ardon - descendant, the last of the three
sons of Caleb by his first wife Azubah (1 Chr. 2:18).
Areopagite - a member of the court of Areopagus