Tooth - one of the particulars regarding which retaliatory punishment
was to be inflicted (Ex. 21:24; Lev. 24:20; Deut. 19:21). "Gnashing of teeth"
=rage, despair (Matt. 8:12; Acts 7:54); "cleanness of teeth" =famine (Amos
4:6); "children's teeth set on edge" =children suffering for the sins of
their fathers (Ezek. 18:2).
Topaz - Heb. pitdah (Ezek. 28:13; Rev. 21:20),
a golden yellow or "green" stone brought from Cush or Ethiopia (Job 28:19).
It was the second stone in the first row in the breastplate of the high
priest, and had the name of Simeon inscribed on it (Ex. 28:17). It is probably
the chrysolite of the moderns.
Tophel - lime, a place in the wilderness
of Sinai (Deut. 1:1), now identified with Tafyleh or Tufileh, on the west
side of the Edomitish mountains.
Tophet - =Topheth, from Heb. toph "a
drum," because the cries of children here sacrificed by the priests of
Moloch were drowned by the noise of such an instrument; or from taph or
toph, meaning "to burn," and hence a place of burning, the name of a particular
part in the valley of Hinnom. "Fire being the most destructive of all
elements, is chosen by the sacred writers to symbolize the agency by which
God punishes or destroys the wicked. We are not to assume from prophetical
figures that material fire is the precise agent to be used. It was not
the agency employed in the destruction of Sennacherib, mentioned in Isa.
30:33...Tophet properly begins where the Vale of Hinnom bends round to
the east, having the cliffs of Zion on the north, and the Hill of Evil
Counsel on the south. It terminates at Beer 'Ayub, where it joins the
Valley of Jehoshaphat. The cliffs on the southern side especially abound
in ancient tombs. Here the dead carcasses of beasts and every offal and
abomination were cast, and left to be either devoured by that worm that
never died or consumed by that fire that was never quenched." Thus Tophet
came to represent the place of punishment. (See HINNOM.)
Torches - On the night of his betrayal,
when our Lord was in the garden of Gethsemane, Judas, "having received a
band of men and officers from the chief priests and Pharisees, cometh thither
with lanterns and torches and weapons" (John 18:1-3). Although it was the
time of full moon, yet in the valley of the Kidron "there fell great, deep
shadows from the declivity of the mountain and projecting rocks; there were
there caverns and grottos, into which a fugitive might retreat; finally,
there were probably a garden-house and tower, into whose gloom it might
be necessary for a searcher to throw light around." Lange's Commentary.
(Nahum 2:3, "torches," Revised Version, "steel," probably should be "scythes"
Torment - Gr. basanos (Matt. 4:24), the
"touch-stone" of justice; hence inquisition by torture, and then any disease
which racks and tortures the limbs.
Tortoise - (Heb. tsabh). Ranked among the
unclean animals (Lev. 11:29). Land tortoises are common in Syria. The LXX.
renders the word by "land crocodile." The word, however, more probably denotes
a lizard, called by the modern Arabs dhabb.
Tow - (Judg. 16:9). See FLAX.
Tower of the furnaces - (Neh. 3:11; 12:38),
a tower at the north-western angle of the second wall of Jerusalem. It was
probably so named from its contiguity to the "bakers' street" (Jer. 37:21).
Towers - of Babel (Gen. 11:4), Edar (Gen.
35:21), Penuel (Judg. 8:9, 17), Shechem (9:46), David (Cant. 4:4), Lebanon
(7:4), Syene (Ezek. 29:10), Hananeel (Zech. 14:10), Siloam (Luke 13:4).
There were several towers in Jerusalem (2 Chr. 26:9; Ps. 48:12). They were
erected for various purposes, as watch-towers in vineyard (Isa. 5:2; Matt.
21:33) and towers for defence.
Trachonitis - a rugged region, corresponds
to the Heb. Argob (q.v.), the Greek name of a region on the east of Jordan
(Luke 3:1); one of the five Roman provinces into which that district was
divided. It was in the tetrarchy of Philip, and is now called the Lejah.
Tradition - any kind of teaching, written
or spoken, handed down from generation to generation. In Mark 7:3, 9, 13,
Col. 2:8, this word refers to the arbitrary interpretations of the Jews.
In 2 Thess. 2:15; 3:6, it is used in a good sense. Peter (1 Pet. 1:18) uses
this word with reference to the degenerate Judaism of the "strangers scattered"
whom he addresses (comp. Acts 15:10; Matt. 15:2-6; Gal. 1:14).
Trance - (Gr. ekstasis, from which the word
"ecstasy" is derived) denotes the state of one who is "out of himself."
Such were the trances of Peter and Paul, Acts 10:10; 11:5; 22:17, ecstasies,
"a preternatural, absorbed state of mind preparing for the reception of
the vision", (comp. 2 Cor. 12:1-4). In Mark 5:42 and Luke 5:26 the Greek
word is rendered "astonishment," "amazement" (comp. Mark 16:8; Acts 3:10).
Transfiguration, the - of our Lord on a
"high mountain apart," is described by each of the three evangelists (Matt.
17:1-8; Mark 9:2-8; Luke 9:28-36). The fullest account is given by Luke,
who, no doubt, was informed by Peter, who was present on the occasion. What
these evangelists record was an absolute historical reality, and not a mere
vision. The concurrence between them in all the circumstances of the incident
is exact. John seems to allude to it also (John 1:14). Forty years after
the event Peter distinctly makes mention of it (2 Pet. 1:16-18). In describing
the sanctification of believers, Paul also seems to allude to this majestic
and glorious appearance of our Lord on the "holy mount" (Rom. 12:2; 2 Cor.
The place of the transfiguration was probably Mount Hermon (q.v.), and
not Mount Tabor, as is commonly supposed.
Treasure cities - store cities which
the Israelites built for the Egyptians (Ex. 1:11). (See PITHOM.) Towns
in which the treasures of the kings of Judah were kept were so designated
(1 Chr. 27:25).
Treasure houses - the houses or magazines
built for the safe keeping of treasure and valuable articles of any kind
(Ezra 5:17; 7:20; Neh. 10:38; Dan. 1:2).
Treasury - (Matt. 27:6; Mark 12:41; John
8:20). It does not appear that there was a separate building so called.
The name was given to the thirteen brazen chests, called "trumpets," from
the form of the opening into which the offerings of the temple worshippers
were put. These stood in the outer "court of the women." "Nine chests were
for the appointed money-tribute and for the sacrifice-tribute, i.e., money-gifts
instead of the sacrifices; four chests for freewill-offerings for wood,
incense, temple decoration, and burnt-offerings" (Lightfoot's Hor. Heb.).
Tree of life - stood also in the midst of
the garden of Eden (Gen. 2:9; 3:22). Some writers have advanced the opinion
that this tree had some secret virtue, which was fitted to preserve life.
Probably the lesson conveyed was that life was to be sought by man, not
in himself or in his own power, but from without, from Him who is emphatically
the Life (John 1:4; 14:6). Wisdom is compared to the tree of life (Prov.
3:18). The "tree of life" spoken of in the Book of Revelation (Rev. 2:7;
22:2, 14) is an emblem of the joys of the celestial paradise.
Tree of the knowledge of good and evil -
stood in the midst of the garden of Eden, beside the tree of life
(Gen. 2, 3). Adam and Eve were forbidden to take of the fruit which grew
upon it. But they disobeyed the divine injunction, and so sin and death
by sin entered our world and became the heritage of Adam's posterity.
Trespass offering - (Heb. 'asham, "debt"),
the law concerning, given in Lev. 5:14-6:7; also in Num. 5:5-8. The idea
of sin as a "debt" pervades this legislation. The asham, which
was always a ram, was offered in cases where sins were more private. (See
Tribe - a collection of families descending
from one ancestor. The "twelve tribes" of the Hebrews were the twelve
collections of families which sprang from the sons of Jacob. In Matt.
24:30 the word has a wider significance. The tribes of Israel are referred
to as types of the spiritual family of God (Rev. 7). (See ISRAEL, KINGDOM
OF; JUDAH, KINGDOM OF.)
Tribulation - trouble or affiction of any
kind (Deut. 4:30; Matt. 13:21; 2 Cor. 7:4). In Rom. 2:9 "tribulation and
anguish" are the penal sufferings that shall overtake the wicked. In Matt.
24:21, 29, the word denotes the calamities that were to attend the destruction
Tribute - a tax imposed by a king on his
subjects (2 Sam. 20:24; 1 Kings 4:6; Rom. 13:6). In Matt. 17:24-27 the word
denotes the temple rate (the "didrachma," the "half-shekel," as rendered
by the R.V.) which was required to be paid for the support of the temple
by every Jew above twenty years of age (Ex. 30:12; 2 Kings 12:4; 2 Chr.
24:6, 9). It was not a civil but a religious tax.
In Matt. 22:17, Mark 12:14, Luke 20:22, the word may be interpreted
as denoting the capitation tax which the Romans imposed on the Jewish
people. It may, however, be legitimately regarded as denoting any tax
whatever imposed by a foreign power on the people of Israel. The "tribute
money" shown to our Lord (Matt. 22:19) was the denarius, bearing Caesar's
superscription. It was the tax paid by every Jew to the Romans. (See PENNY.)
Trinity - a word not found in Scripture,
but used to express the doctrine of the unity of God as subsisting in three
distinct Persons. This word is derived from the Gr. trias, first used by
Theophilus (A.D. 168-183), or from the Lat. trinitas, first used by Tertullian
(A.D. 220), to express this doctrine. The propositions involved in the doctrine
are these: 1. That God is one, and that there is but one God (Deut. 6:4;
1 Kings 8:60; Isa. 44:6; Mark 12:29, 32; John 10:30). 2. That the Father
is a distinct divine Person (hypostasis, subsistentia, persona, suppositum
intellectuale), distinct from the Son and the Holy Spirit. 3. That Jesus
Christ was truly God, and yet was a Person distinct from the Father and
the Holy Spirit. 4. That the Holy Spirit is also a distinct divine Person.
Troas - a city on the coast of Mysia, in
the north-west of Asia Minor, named after ancient Troy, which was at some
little distance from it (about 4 miles) to the north. Here Paul, on his
second missionary journey, saw the vision of a "man of Macedonia," who appeared
to him, saying, "Come over, and help us" (Acts 16:8-11). He visited this
place also on other occasions, and on one of these visits he left his cloak
and some books there (2 Cor. 2:12; 2 Tim. 4:13). The ruins of Troas extend
over many miles, the site being now mostly covered with a forest of oak
trees. The modern name of the ruins is Eski Stamboul i.e., Old Constantinople.
Trogyllium - a town on the western coast
of Asia Minor, where Paul "tarried" when on his way from Assos to Miletus,
on his third missionary journey (Acts 20:15).
Trophimus - a foster-child, an Ephesian
who accompanied Paul during a part of his third missionary journey (Acts
20:4; 21:29). He was with Paul in Jerusalem, and the Jews, supposing that
the apostle had brought him with him into the temple, raised a tumult
which resulted in Paul's imprisonment. (See TEMPLE, HEROD'S.) In writing
to Timothy, the apostle says, "Trophimus have I left at Miletum sick"
(2 Tim. 4:20). This must refer to some event not noticed in the Acts.
Trumpets - were of a great variety of forms,
and were made of divers materials. Some were made of silver (Num. 10:2),
and were used only by the priests in announcing the approach of festivals
and in giving signals of war. Some were also made of rams' horns (Josh.
6:8). They were blown at special festivals, and to herald the arrival of
special seasons (Lev. 23:24; 25:9; 1 Chr. 15:24; 2 Chr. 29:27; Ps. 81:3;
"Trumpets" are among the symbols used in the Book of Revelation (Rev.
1:10; 8:2). (See HORN.)
Trumpets, Feast of - was celebrated at the
beginning of the month Tisri, the first month of the civil year. It received
its name from the circumstances that the trumpets usually blown at the commencement
of each month were on that occasion blown with unusual solemnity (Lev. 23:23-25;
Num. 10:10; 29:1-6). It was one of the seven days of holy convocation. The
special design of this feast, which is described in these verses, is not
Truth - Used in various senses in Scripture.
In Prov. 12:17, 19, it denotes that which is opposed to falsehood. In Isa.
59:14, 15, Jer. 7:28, it means fidelity or truthfulness. The doctrine of
Christ is called "the truth of the gospel" (Gal. 2:5), "the truth" (2 Tim.
3:7; 4:4). Our Lord says of himself, "I am the way, and the truth" (John
Tryphena and Tryphosa - two female Christians,
active workers, whom Paul salutes in his epistle to the Romans (16:12).
Tubal - (1.) The fifth son of Japheth (Gen.
(2.) A nation, probably descended from the son of Japheth. It is mentioned
by Isaiah (66:19), along with Javan, and by Ezekiel (27:13), along with
Meshech, among the traders with Tyre, also among the confederates of Gog
(Ezek. 38:2, 3; 39:1), and with Meshech among the nations which were to
be destroyed (32:26). This nation was probably the Tiberini of the Greek
historian Herodotus, a people of the Asiatic highland west of the Upper
Euphrates, the southern range of the Caucasus, on the east of the Black
Tubal-cain - the son of Lamech and Zillah,
"an instructor of every artificer in brass and iron" (Gen. 4:22; R.V., "the
forger of every cutting instrument of brass and iron").
Turtle, Turtle-dove - Its peculiar peaceful
and gentle habit its often referred to in Scripture. A pair was offered
in sacrifice by Mary at her purification (Luke 2:24). The pigeon and the
turtle-dove were the only birds permitted to be offered in sacrifice (Lev.
1:14; 5:7; 14:22; 15:14, 29, etc.). The Latin name of this bird, turtur,
is derived from its note, and is a repetition of the Hebrew name tor.
Three species are found in Palestine, (1) the turtle-dove (Turtur auritus),
(2) the collared turtle (T. risorius), and (3) the palm turtle (T. Senegalensis).
But it is to the first of these species which the various passages of Scripture
refer. It is a migratory bird (Jer. 8:7; Cant. 2:11, 12). "Search the glades
and valleys, even by sultry Jordan, at the end of March, and not a turtle-dove
is to be seen. Return in the second week of April, and clouds of doves are
feeding on the clovers of the plain. They overspread the whole face of the
land." "Immediately on its arrival it pours forth from every garden, grove,
and wooded hill its melancholy yet soothing ditty unceasingly from early
dawn till sunset. It is from its plaintive and continuous note, doubtless,
that David, pouring forth his heart's sorrow to God, compares himself to
a turtle-dove" (Ps. 74:19).
Tychicus - chance, an Asiatic Christian,
a "faithful minister in the Lord" (Eph. 6:21, 22), who, with Trophimus,
accompanied Paul on a part of his journey from Macedonia to Jerusalem (Acts
20:4). He is alluded to also in Col. 4:7, Titus 3:12, and 2 Tim. 4:12 as
having been with Paul at Rome, whence he sent him to Ephesus, probably for
the purpose of building up and encouraging the church there.
Type - occurs only once in Scripture (1
Cor. 10:11, A.V. marg.). The Greek word tupos is rendered "print"
(John 20:25), "figure" (Acts 7:43; Rom. 5:14), "fashion" (Acts 7:44), "manner"
(Acts 23:25), "form" (Rom. 6:17), "example" or "ensample" (1 Cor. 10:6,
11; Phil. 3:17; 1 Thess. 1:7; 2 Thess. 3:9; 1 Tim. 4:12). It properly means
a "model" or "pattern" or "mould" into which clay or wax was pressed, that
it might take the figure or exact shape of the mould. The word "type" is
generally used to denote a resemblance between something present and something
future, which is called the "antitype."
Tyrannus - prince, a Greek rhetorician,
in whose "school" at Ephesus Paul disputed daily for the space of two years
with those who came to him (Acts 19:9). Some have supposed that he was a
Jew, and that his "school" was a private synagogue.
Tyre - a rock, now es-Sur; an ancient Phoenician
city, about 23 miles, in a direct line, north of Acre, and 20 south of Sidon.
Sidon was the oldest Phoenician city, but Tyre had a longer and more illustrious
history. The commerce of the whole world was gathered into the warehouses
of Tyre. "Tyrian merchants were the first who ventured to navigate the Mediterranean
waters; and they founded their colonies on the coasts and neighbouring islands
of the AEgean Sea, in Greece, on the northern coast of Africa, at Carthage
and other places, in Sicily and Corsica, in Spain at Tartessus, and even
beyond the pillars of Hercules at Gadeira (Cadiz)" (Driver's Isaiah). In
the time of David a friendly alliance was entered into between the Hebrews
and the Tyrians, who were long ruled over by their native kings (2 Sam.
5:11; 1 Kings 5:1; 2 Chr. 2:3).
Tyre consisted of two distinct parts, a rocky fortress on the mainland,
called "Old Tyre," and the city, built on a small, rocky island about
half-a-mile distant from the shore. It was a place of great strength.
It was besieged by Shalmaneser, who was assisted by the Phoenicians of
the mainland, for five years, and by Nebuchadnezzar (B.C. 586-573) for
thirteen years, apparently without success. It afterwards fell under the
power of Alexander the Great, after a siege of seven months, but continued
to maintain much of its commercial importance till the Christian era.
It is referred to in Matt. 11:21 and Acts 12:20. In A.D. 1291 it was taken
by the Saracens, and has remained a desolate ruin ever since.
"The purple dye of Tyre had a worldwide celebrity on account of the
durability of its beautiful tints, and its manufacture proved a source
of abundant wealth to the inhabitants of that city."
Both Tyre and Sidon "were crowded with glass-shops, dyeing and weaving
establishments; and among their cunning workmen not the least important
class were those who were celebrated for the engraving of precious stones."
(2 Chr. 2:7,14).
The wickedness and idolatry of this city are frequently denounced by
the prophets, and its final destruction predicted (Isa. 23:1; Jer. 25:22;
Ezek. 26; 28:1-19; Amos 1:9, 10; Zech. 9:2-4).
Here a church was founded soon after the death of Stephen, and Paul,
on his return from his third missionary journey spent a week in intercourse
with the disciples there (Acts 21:4). Here the scene at Miletus was repeated
on his leaving them. They all, with their wives and children, accompanied
him to the sea-shore. The sea-voyage of the apostle terminated at Ptolemais,
about 38 miles from Tyre. Thence he proceeded to Caesarea (Acts 21:5-8).
"It is noticed on monuments as early as B.C. 1500, and claiming, according
to Herodotus, to have been founded about B.C. 2700. It had two ports still
existing, and was of commercial importance in all ages, with colonies
at Carthage (about B.C. 850) and all over the Mediterranean. It was often
attacked by Egypt and Assyria, and taken by Alexander the Great after
a terrible siege in B.C. 332. It is now a town of 3,000 inhabitants, with
ancient tombs and a ruined cathedral. A short Phoenician text of the fourth
century B.C. is the only monument yet recovered."
Tyropoeon Valley - (i.e., "Valley of the
Cheesemongers"), the name given by Josephus the historian to the valley
or rugged ravine which in ancient times separated Mount Moriah from Mount
Zion. This valley, now filled up with a vast accumulation of rubbish, and
almost a plain, was spanned by bridges, the most noted of which was Zion
Bridge, which was probably the ordinary means of communication between the
royal palace on Zion and the temple. A fragment of the arch (q.v.) of this
bridge (called "Robinson's Arch"), where it projects from the sanctuary
wall, was discovered by Robinson in 1839. This arch was destroyed by the
Romans when Jerusalem was taken.
The western wall of the temple area rose up from the bottom of this
valley to the height of 84 feet, where it was on a level with the area,
and above this, and as a continuance of it, the wall of Solomon's cloister
rose to the height of about 50 feet, "so that this section of the wall
would originally present to view a stupendous mass of masonry scarcely
to be surpassed by any mural masonry in the world."
Ucal - the name of a person to whom Agur's
words are addressed (Prov. 30:1).
Ulai - the Eulaus of the Greeks; a river
of Susiana. It was probably the eastern branch of the Choasper (Kerkhan),
which divided into two branches some 20 miles above the city of Susa. Hence
Daniel (8:2,16) speaks of standing "between the banks of Ulai", i.e., between
the two streams of the divided river.
Ummah - vicinity, a town of Asher (Josh.
Unction - (1 John 2:20,27; R.V., "anointing").
Kings, prophets, and priests were anointed, in token of receiving divine
grace. All believers are, in a secondary sense, what Christ was in a primary
sense, "the Lord's anointed."
Unicorn - described as an animal of great
ferocity and strength (Num. 23:22, R.V., "wild ox," marg., "ox-antelope;"
24:8; Isa. 34:7, R.V., "wild oxen"), and untamable (Job 39:9). It was in
reality a two-horned animal; but the exact reference of the word so rendered
(reem) is doubtful. Some have supposed it to be the buffalo; others, the
white antelope, called by the Arabs rim. Most probably, however, the word
denotes the Bos primigenius ("primitive ox"), which is now extinct all over
the world. This was the auerochs of the Germans, and the urus described
by Caesar (Gal. Bel., vi.28) as inhabiting the Hercynian forest. The word
thus rendered has been found in an Assyrian inscription written over the
wild ox or bison, which some also suppose to be the animal intended (comp.
Deut. 33:17; Ps. 22:21; 29:6; 92:10).
Unni - afficted. (1.) A Levite whom David
appointed to take part in bringing the ark up to Jerusalem from the house
of Obed-edom by playing the psaltery on that occasion (1 Chr. 15:18, 20).
(2.) A Levite who returned with Zerubbabel from the Captivity (Neh.
Upharsin - and they divide, one of the words
written by the mysterious hand on the wall of Belshazzar's palace (Dan.
5:25). It is a pure Chaldean word. "Peres" is only a simple form of the
Uphaz - probably another name for Ophir
(Jer. 10:9). Some, however, regard it as the name of an Indian colony in
Yemen, southern Arabia; others as a place on or near the river Hyphasis
(now the Ghana), the south-eastern limit of the Punjaub.
Ur - light, or the moon city, a city
"of the Chaldees," the birthplace of Haran (Gen. 11:28,31), the largest
city of Shinar or northern Chaldea, and the principal commercial centre
of the country as well as the centre of political power. It stood near
the mouth of the Euphrates, on its western bank, and is represented by
the mounds (of bricks cemented by bitumen) of el-Mugheir, i.e., "the bitumined,"
or "the town of bitumen," now 150 miles from the sea and some 6 miles
from the Euphrates, a little above the point where it receives the Shat
el-Hie, an affluent from the Tigris. It was formerly a maritime city,
as the waters of the Persian Gulf reached thus far inland. Ur was the
port of Babylonia, whence trade was carried on with the dwellers on the
gulf, and with the distant countries of India, Ethiopia, and Egypt. It
was abandoned about B.C. 500, but long continued, like Erech, to be a
great sacred cemetery city, as is evident from the number of tombs found
there. (See ABRAHAM.)
The oldest king of Ur known to us is Ur-Ba'u (servant of the goddess
Ba'u), as Hommel reads the name, or Ur-Gur, as others read it. He lived
some twenty-eight hundred years B.C., and took part in building the famous
temple of the moon-god Sin in Ur itself. The illustration here given represents
his cuneiform inscription, written in the Sumerian language, and stamped
upon every brick of the temple in Ur. It reads: "Ur-Ba'u, king of Ur,
who built the temple of the moon-god."
"Ur was consecrated to the worship of Sin, the Babylonian moon-god.
It shared this honour, however, with another city, and this city was Haran,
or Harran. Harran was in Mesopotamia, and took its name from the highroad
which led through it from the east to the west. The name is Babylonian,
and bears witness to its having been founded by a Babylonian king. The
same witness is still more decisively borne by the worship paid in it
to the Babylonian moon-god and by its ancient temple of Sin. Indeed, the
temple of the moon-god at Harran was perhaps even more famous in the Assyrian
and Babylonian world than the temple of the moon-god at Ur.
"Between Ur and Harran there must, consequently, have been a close connection
in early times, the record of which has not yet been recovered. It may
be that Harran owed its foundation to a king of Ur; at any rate the two
cities were bound together by the worship of the same deity, the closest
and most enduring bond of union that existed in the ancient world. That
Terah should have migrated from Ur to Harran, therefore, ceases to be
extraordinary. If he left Ur at all, it was the most natural place to
which to go. It was like passing from one court of a temple into another.
"Such a remarkable coincidence between the Biblical narrative and the
evidence of archaeological research cannot be the result of chance. The
narrative must be historical; no writer of late date, even if he were
a Babylonian, could have invented a story so exactly in accordance with
what we now know to have been the truth. For a story of the kind to have
been the invention of Palestinian tradition is equally impossible. To
the unprejudiced mind there is no escape from the conclusion that the
history of the migration of Terah from Ur to Harran is founded on fact"
Uriah - the Lord is my light. (1.) A
Hittite, the husband of Bathsheba, whom David first seduced, and then
after Uriah's death married. He was one of the band of David's "mighty
men." The sad story of the curel wrongs inflicted upon him by David and
of his mournful death are simply told in the sacred record (2 Sam. 11:2-12:26).
(See BATHSHEBA; DAVID.)
(2.) A priest of the house of Ahaz (Isa. 8:2).
(3.) The father of Meremoth, mentioned in Ezra 8:33.
Uriel - God is my light. (1.) A Levite of
the family of Kohath (1 Chr. 6:24).
(2.) The chief of the Kohathites at the time when the ark was brought
up to Jerusalem (1 Chr. 15:5, 11).
(3.) The father of Michaiah, one of Rehoboam's wives, and mother of
Abijah (2 Chr. 13:2).
Urijah - the lord is my light. (1.) A high
priest in the time of Ahaz (2 Kings 16:10-16), at whose bidding he constructed
an idolatrous altar like one the king had seen at Damascus, to be set up
instead of the brazen altar.
(2.) One of the priests who stood at the right hand of Ezra's pulpit
when he read and expounded the law (Neh. 8:4).
(3.) A prophet of Kirjath-jearim in the reign of Jehoiakim, king of
Judah (Jer. 26:20-23). He fled into Egypt from the cruelty of the king,
but having been brought back he was beheaded and his body "cast into the
graves of the common people."
Urim - lights (Vulg."doctrina;" LXX.
"revelation"). See THUMMIM.
Usury - the sum paid for the use of money,
hence interest; not, as in the modern sense, exorbitant interest. The Jews
were forbidden to exact usury (Lev. 25:36, 37), only, however, in their
dealings with each other (Deut. 23:19, 20). The violation of this law was
viewed as a great crime (Ps. 15:5; Prov. 28:8; Jer. 15:10). After the Return,
and later, this law was much neglected (Neh. 5:7, 10).
Uz - fertile land. (1.) The son of Aram,
and grandson of Shem (Gen. 10:23; 1 Chr. 1:17).
(2.) One of the Horite "dukes" in the land of Edom (Gen. 36:28).
(3.) The eldest son of Nahor, Abraham's brother (Gen. 22:21, R.V.).
Uzal - a wanderer, a descendant of Joktan
(Gen. 10:27; 1 Chr. 1:21), the founder apparently of one of the Arab tribes;
the name also probably of the province they occupied and of their chief
Uz, The land of - where Job lived (1:1;
Jer. 25:20; Lam. 4:21), probably somewhere to the east or south-east of
Palestine and north of Edom. It is mentioned in Scripture only in these
Uzza - strengh, a garden in which Manasseh
and Amon were buried (2 Kings 21:18, 26). It was probably near the king's
palace in Jerusalem, or may have formed part of the palace grounds. Manasseh
may probably have acquired it from some one of this name.
Uzzah - strength, a son of Abinadab, in
whose house the men of Kirjath-jearim placed the ark when it was brought
back from the land of the Philistines (1 Sam. 7:1). He with his brother
Ahio drove the cart on which the ark was placed when David sought to bring
it up to Jerusalem. When the oxen stumbled, Uzzah, in direct violation of
the divine law (Num. 4:15), put forth his hand to steady the ark, and was
immediately smitten unto death. The place where this occurred was henceforth
called Perez-uzzah (1 Chr. 13:11). David on this feared to proceed further,
and placed the ark in the house of Obed-edom the Gittite (2 Sam. 6:2-11;
1 Chr. 13:6-13).
Uzzen-sherah - a town probably near Beth-horon.
It derived its name from the daughter of Ephraim (1 Chr. 7:24).
Uzzi - the Lord is my strength. (1.) The
son of Bukki, and a descendant of Aaron (1 Chr. 6:5, 51; Ezra 7:4).
(2.) A grandson of Issachar (1 Chr. 7:2, 3).
(3.) A son of Bela, and grandson of Benjamin (1 Chr. 7:7).
(4.) A Benjamite, a chief in the tribe (1 Chr. 9:8).
(5.) A son of Bani. He had the oversight of the Levites after the return
from captivity (Neh. 11:22).
(6.) The head of the house of Jedaiah, one of "the chief of the priests"
(7.) A priest who assisted in the dedication of the walls of Jerusalem
Uzziah - a contracted form of Azari'ah the
Lord is my strength. (1.) One of Amaziah's sons, whom the people made king
of Judah in his father's stead (2 Kings 14:21; 2 Chr. 26:1). His long reign
of about fifty-two years was "the most prosperous excepting that of Jehosaphat
since the time of Solomon." He was a vigorous and able ruler, and "his name
spread abroad, even to the entering in of Egypt" (2 Chr. 26:8, 14). In the
earlier part of his reign, under the influence of Zechariah, he was faithful
to Jehovah, and "did that which was right in the sight of the Lord" (2 Kings
15:3; 2 Chr. 26:4, 5); but toward the close of his long life "his heart
was lifted up to his destruction," and he wantonly invaded the priest's
office (2 Chr. 26:16), and entering the sanctuary proceeded to offer incense
on the golden altar. Azariah the high priest saw the tendency of such a
daring act on the part of the king, and with a band of eighty priests he
withstood him (2 Chr. 26:17), saying, "It appertaineth not unto thee, Uzziah,
to burn incense." Uzziah was suddenly struck with leprosy while in the act
of offering incense (26:19-21), and he was driven from the temple and compelled
to reside in "a several house" to the day of his death (2 Kings 15:5, 27;
2 Chr. 26:3). He was buried in a separate grave "in the field of the burial
which belonged to the kings" (2 Kings 15:7; 2 Chr. 26:23). "That lonely
grave in the royal necropolis would eloquently testify to coming generations
that all earthly monarchy must bow before the inviolable order of the divine
will, and that no interference could be tolerated with that unfolding of
the purposes of God, which, in the fulness of time, would reveal the Christ,
the true High Priest and King for evermore" (Dr. Green's Kingdom of Israel,
(2.) The father of Jehonathan, one of David's overseers (1 Chr. 27:25).
Uzziel - strength of God. (1.) One of the
sons of Kohath, and uncle of Aaron (Ex. 6:18; Lev. 10:4).
(2.) A Simeonite captain (1 Chr. 4:39-43).
(3.) A son of Bela, and grandson of Benjamin (1 Chr. 7:7).
(4.) One of the sons of Heman (1 Chr. 25:4); called also Azareel (18).
(5.) A son of Jeduthan (2 Chr. 29:14).
(6.) The son of Harhaiah (Neh. 3:8).
Vagabond - from Lat. vagabundus, "a wanderer,"
"a fugitive;" not used opprobriously (Gen. 4:12, R.V., "wanderer;" Ps. 109:10;
Acts 19:13, R.V., "strolling").
Vajezatha - purity; worthy of honour, one
of Haman's sons, whom the Jews slew in the palace of Shushan (Esther 9:9).
Valley - (1.) Heb. bik'ah, a "cleft" of
the mountains (Deut. 8:7; 11:11; Ps. 104:8; Isa. 41:18); also a low plain
bounded by mountains, as the plain of Lebanon at the foot of Hermon around
the sources of the Jordan (Josh. 11:17; 12:7), and the valley of Megiddo
(2 Chr. 35:22).
(2.) 'Emek, "deep;" "a long, low plain" (Job 39:10, 21; Ps. 65:13; Cant.
2:1), such as the plain of Esdraelon; the "valley of giants" (Josh. 15:8),
usually translated "valley of Rephaim" (2 Sam. 5:18); of Elah (1 Sam.
17:2), of Berachah (2 Chr. 20:26); the king's "dale" (Gen. 14:17); of
Jehoshaphat (Joel 3:2, 12), of Achor (Josh. 7:24; Isa. 65:10), Succoth
(Ps. 60:6), Ajalon (Josh. 10:12), Jezreel (Hos. 1:5).
(3.) Ge, "a bursting," a "flowing together," a narrow glen or ravine,
such as the valley of the children of Hinnom (2 Kings 23:10); of Eshcol
(Deut. 1:24); of Sorek (Judg. 16:4), etc.
The "valley of vision" (Isa. 22:1) is usually regarded as denoting Jerusalem,
which "may be so called," says Barnes (Com. on Isa.), "either (1) because
there were several valleys within the city and adjacent to it, as the
vale between Mount Zion and Moriah, the vale between Mount Moriah and
Mount Ophel, between these and Mount Bezetha, and the valley of Jehoshaphat,
the valley of the brook Kidron, etc., without the walls of the city; or
(2) more probably it was called the valley in reference to its being compassed
with hills rising to a considerable elevation above the city" (Ps. 125:2;
comp. also Jer. 21:13, where Jerusalem is called a "valley").
(4.) Heb. nahal, a wady or water-course (Gen. 26:19; Cant. 6:11).
Vashti - beautiful, the queen of Ahasuerus,
who was deposed from her royal dignity because she refused to obey the
king when he desired her to appear in the banqueting hall of Shushan the
palace (Esther 1:10-12). (See ESTHER.)
Vaticanus, Codex - is said to be the oldest
extant vellum manuscript. It and the Codex Sinaiticus are the two oldest
uncial manuscripts. They were probably written in the fourth century. The
Vaticanus was placed in the Vatican Library at Rome by Pope Nicolas V. in
1448, its previous history being unknown. It originally consisted in all
probability of a complete copy of the Septuagint and of the New Testament.
It is now imperfect, and consists of 759 thin, delicate leaves, of which
the New Testament fills 142. Like the Sinaiticus, it is of the greatest
value to Biblical scholars in aiding in the formation of a correct text
of the New Testament. It is referred to by critics as Codex B.
Veil, vail - (1.) Heb. mitpahath (Ruth 3:15;
marg., "sheet" or "apron;" R.V., "mantle"). In Isa. 3:22 this word is plural,
rendered "wimples;" R.V., "shawls" i.e., wraps.
(2.) Massekah (Isa. 25:7; in Isa. 28:20 rendered "covering"). The word
denotes something spread out and covering or concealing something else
(comp. 2 Cor. 3:13-15).
(3.) Masveh (Ex. 34:33, 35), the veil on the face of Moses. This verse
should be read, "And when Moses had done speaking with them, he put a
veil on his face," as in the Revised Version. When Moses spoke to them
he was without the veil; only when he ceased speaking he put on the veil
(comp. 2 Cor. 3:13, etc.).
(4.) Paroheth (Ex. 26:31-35), the veil of the tabernacle and the temple,
which hung between the holy place and the most holy (2 Chr. 3:14). In
the temple a partition wall separated these two places. In it were two
folding-doors, which are supposed to have been always open, the entrance
being concealed by the veil which the high priest lifted when he entered
into the sanctuary on the day of Atonement. This veil was rent when Christ
died on the cross (Matt. 27:51; Mark 15:38; Luke 23:45).
(5.) Tza'iph (Gen. 24:65). Rebekah "took a vail and covered herself."
(See also 38:14, 19.) Hebrew women generally appeared in public without
veils (12:14; 24:16; 29:10; 1 Sam. 1:12).
(6.) Radhidh (Cant. 5:7, R.V. "mantle;" Isa. 3:23). The word probably
denotes some kind of cloak or wrapper.
(7.) Masak, the veil which hung before the entrance to the holy place
(Ex. 26:36, 37).
Version - a translation of the holy
Scriptures. This word is not found in the Bible, nevertheless, as frequent
references are made in this work to various ancient as well as modern
versions, it is fitting that some brief account should be given of the
most important of these. These versions are important helps to the right
interpretation of the Word. (See SAMARITAN PENTATEUCH.)
1. The Targums. After the return from the Captivity, the Jews, no longer
familiar with the old Hebrew, required that their Scriptures should be
translated for them into the Chaldaic or Aramaic language and interpreted.
These translations and paraphrases were at first oral, but they were afterwards
reduced to writing, and thus targums, i.e., "versions" or "translations",
have come down to us. The chief of these are, (1.) The Onkelos Targum,
i.e., the targum of Akelas=Aquila, a targum so called to give it greater
popularity by comparing it with the Greek translation of Aquila mentioned
below. This targum originated about the second century after Christ. (2.)
The targum of Jonathan ben Uzziel comes next to that of Onkelos in respect
of age and value. It is more a paraphrase on the Prophets, however, than
a translation. Both of these targums issued from the Jewish school which
then flourished at Babylon.
2. The Greek Versions. (1.) The oldest of these is the Septuagint, usually
quoted as the LXX. The origin of this the most important of all the versions
is involved in much obscurity. It derives its name from the popular notion
that seventy-two translators were employed on it by the direction of Ptolemy
Philadelphus, king of Egypt, and that it was accomplished in seventy-two
days, for the use of the Jews residing in that country. There is no historical
warrant for this notion. It is, however, an established fact that this
version was made at Alexandria; that it was begun about 280 B.C., and
finished about 200 or 150 B.C.; that it was the work of a number of translators
who differed greatly both in their knowledge of Hebrew and of Greek; and
that from the earliest times it has borne the name of "The Septuagint",
i.e., The Seventy.
"This version, with all its defects, must be of the greatest interest,
(a) as preserving evidence for the text far more ancient than the oldest
Hebrew manuscripts; (b) as the means by which the Greek Language was wedded
to Hebrew thought; (c) as the source of the great majority of quotations
from the Old Testament by writers of the New Testament.
(2.) The New Testament manuscripts fall into two divisions, Uncials,
written in Greek capitals, with no distinction at all between the different
words, and very little even between the different lines; and Cursives,
in small Greek letters, and with divisions of words and lines. The change
between the two kinds of Greek writing took place about the tenth century.
Only five manuscripts of the New Testament approaching to completeness
are more ancient than this dividing date. The first, numbered A, is the
Alexandrian manuscript. Though brought to this country by Cyril Lucar,
patriarch of Constantinople, as a present to Charles I., it is believed
that it was written, not in that capital, but in Alexandria; whence its
title. It is now dated in the fifth century A.D. The second, known as
B, is the Vatican manuscript. (See VATICANUS.) The Third, C, or the Ephraem
manuscript, was so called because it was written over the writings of
Ephraem, a Syrian theological author, a practice very common in the days
when writing materials were scarce and dear. It is believed that it belongs
to the fifth century, and perhaps a slightly earlier period of it than
the manuscript A. The fourth, D, or the manuscript of Beza, was so called
because it belonged to the reformer Beza, who found it in the monastery
of St. Irenaeus at Lyons in 1562 A.D. It is imperfect, and is dated in
the sixth century. The fifth (called Aleph) is the Sinaitic manuscript.
3. The Syriac Versions. (See SYRIAC.)
4. The Latin Versions. A Latin version of the Scriptures, called the
"Old Latin," which originated in North Africa, was in common use in the
time of Tertullian (A.D. 150). Of this there appear to have been various
copies or recensions made. That made in Italy, and called the Itala, was
reckoned the most accurate. This translation of the Old Testament seems
to have been made not from the original Hebrew but from the LXX.
This version became greatly corrupted by repeated transcription, and
to remedy the evil Jerome (A.D. 329-420) was requested by Damasus, the
bishop of Rome, to undertake a complete revision of it. It met with opposition
at first, but was at length, in the seventh century, recognized as the
"Vulgate" version. It appeared in a printed from about A.D. 1455, the
first book that ever issued from the press. The Council of Trent (1546)
declared it "authentic." It subsequently underwent various revisions,
but that which was executed (1592) under the sanction of Pope Clement
VIII. was adopted as the basis of all subsequent editions. It is regarded
as the sacred original in the Roman Catholic Church. All modern European
versions have been more or less influenced by the Vulgate. This version
reads ipsa_ instead of _ipse in Gen. 3:15, "She shall bruise thy
5. There are several other ancient versions which are of importance
for Biblical critics, but which we need not mention particularly, such
as the Ethiopic, in the fourth century, from the LXX.; two Egyptian versions,
about the fourth century, the Memphitic, circulated in Lower Egypt, and
the Thebaic, designed for Upper Egypt, both from the Greek; the Gothic,
written in the German language, but with the Greek alphabet, by Ulphilas
(died A.D. 388), of which only fragments of the Old Testament remain;
the Armenian, about A.D. 400; and the Slavonic, in the ninth century,
for ancient Moravia. Other ancient versions, as the Arabic, the Persian,
and the Anglo-Saxon, may be mentioned.
6. The history of the English versions begins properly with Wyckliffe.
Portions, however, of the Scriptures were rendered into Saxon (as the
Gospel according to John, by Bede, A.D. 735), and also into English (by
Orme, called the "Ormulum," a portion of the Gospels and of the Acts in
the form of a metrical paraphrase, toward the close of the seventh century),
long before Wyckliffe; but it is to him that the honour belongs of having
first rendered the whole Bible into English (A.D. 1380). This version
was made from the Vulgate, and renders Gen. 3:15 after that Version, "She
shall trede thy head."
This was followed by Tyndale's translation (1525-1531); Miles Coverdale's
(1535-1553); Thomas Matthew's (1537), really, however, the work of John
Rogers, the first martyr under the reign of Queen Mary. This was properly
the first Authorized Version, Henry VIII. having ordered a copy of it
to be got for every church. This took place in less than a year after
Tyndale was martyred for the crime of translating the Scriptures. In 1539
Richard Taverner published a revised edition of Matthew's Bible. The Great
Bible, so called from its great size, called also Cranmer's Bible, was
published in 1539 and 1568. In the strict sense, the "Great Bible" is
"the only authorized version; for the Bishops' Bible and the present Bible
[the A.V.] never had the formal sanction of royal authority." Next in
order was the Geneva version (1557-1560); the Bishops' Bible (1568); the
Rheims and Douai versions, under Roman Catholic auspices (1582, 1609);
the Authorized Version (1611); and the Revised Version of the New Testament
in 1880 and of the Old Testament in 1884.
Villages - (Judg. 5:7, 11). The Hebrew word
thus rendered (perazon) means habitations in the open country, unwalled
villages (Deut. 3:5; 1 Sam. 6:18). Others, however, following the LXX. and
the Vulgate versions, render the word "rulers."
Vine - one of the most important products
of Palestine. The first mention of it is in the history of Noah (Gen. 9:20).
It is afterwards frequently noticed both in the Old and New Testaments,
and in the ruins of terraced vineyards there are evidences that it was extensively
cultivated by the Jews. It was cultivated in Palestine before the Israelites
took possession of it. The men sent out by Moses brought with them from
the Valley of Eshcol a cluster of grapes so large that "they bare it between
two upon a staff" (Num. 13: 23). The vineyards of En-gedi (Cant. 1:14),
Heshbon, Sibmah, Jazer, Elealeh (Isa. 16:8-10; Jer. 48:32, 34), and Helbon
(Ezek. 27:18), as well as of Eshcol, were celebrated.
The Church is compared to a vine (Ps. 80:8), and Christ says of himself,
"I am the vine" (John 15:1). In one of his parables also (Matt. 21:33)
our Lord compares his Church to a vineyard which "a certain householder
planted, and hedged round about," etc.
Hos. 10:1 is rendered in the Revised Version, "Israel is a luxuriant
vine, which putteth forth his fruit," instead of "Israel is an empty vine,
he bringeth forth fruit unto himself," of the Authorized Version.
Vinegar - Heb. hometz, Gr. oxos, Fr. vin
aigre; i.e., "sour wine." The Hebrew word is rendered vinegar in Ps. 69:21,
a prophecy fulfilled in the history of the crucifixion (Matt. 27:34). This
was the common sour wine (posea) daily made use of by the Roman soldiers.
They gave it to Christ, not in derision, but from compassion, to assuage
his thirst. Prov. 10:26 shows that there was also a stronger vinegar, which
was not fit for drinking. The comparison, "vinegar upon nitre," probably
means "vinegar upon soda" (as in the marg. of the R.V.), which then effervesces.
Vine of Sodom - referred to only in
Deut. 32:32. Among the many conjectures as to this tree, the most probable
is that it is the 'osher of the Arabs, which abounds in the region of
the Dead Sea. Its fruit are the so-called "apples of Sodom," which, though
beautiful to the eye, are exceedingly bitter to the taste. (See EN-GEDI.)
The people of Israel are referred to here by Moses as being utterly corrupt,
bringing forth only bitter fruit.
Viol - Heb. nebel (Isa. 5:12, R.V., "lute;"
14:11), a musical instrument, usually rendered "psaltery" (q.v.)
Viper - In Job 20:16, Isa. 30:6; 59:5,
the Heb. word eph'eh is thus rendered. The Hebrew word, however, probably
denotes a species of poisonous serpents known by the Arabic name of 'el
ephah. Tristram has identified it with the sand viper, a species of small
size common in sandy regions, and frequently found under stones by the
shores of the Dead Sea. It is rapid in its movements, and highly poisonous.
In the New Testament echidne is used (Matt. 3:7; 12:34; 23:33)
for any poisonous snake. The viper mentioned in Acts 28:3 was probably
the vipera aspis, or the Mediterranean viper. (See ADDER.)
Virgin - In a prophecy concerning our Lord,
Isaiah (7:14) says, "A virgin [R.V. marg., 'the virgin'] shall conceive,
and bear a son" (comp. Luke 1:31-35). The people of the land of Zidon are
thus referred to by Isaiah (23:12), "O thou oppressed virgin, daughter of
Zidon;" and of the people of Israel, Jeremiah (18:13) says, "The virgin
of Israel hath done a very horrible thing."
Vision - (Luke 1:22), a vivid apparition,
not a dream (comp. Luke 24:23; Acts 26:19; 2 Cor. 12:1).
Vows - voluntary promises which, when once
made, were to be kept if the thing vowed was right. They were made under
a great variety of circumstances (Gen. 28: 18-22; Lev. 7:16; Num. 30:2-13;
Deut. 23:18; Judg. 11:30, 39; 1 Sam. 1:11; Jonah 1:16; Acts 18:18; 21:23).
Vulture - (1.) Heb. da'ah (Lev. 11:14).
In the parallel passage (Deut. 14:13) the Hebrew word used is ra'ah,
rendered "glede;" LXX., "gups;" Vulg., "milvus." A species of ravenous
bird, distinguished for its rapid flight. "When used without the epithet
'red,' the name is commonly confined to the black kite. The habits of
the bird bear out the allusion in Isa. 34:15, for it is, excepting during
the winter three months, so numerous everywhere in Palestine as to be
almost gregarious." (See EAGLE.)
(2.) In Job 28:7 the Heb. 'ayyah is thus rendered. The word denotes
a clamorous and a keen-sighted bird of prey. In Lev. 11:14 and Deut. 14:13
it is rendered "kite" (q.v.).
Wafers - thin cakes (Ex. 16:31; 29:2, 23;
Lev. 2:4; 7:12; 8:26; Num. 6:15, 19) used in various offerings.
Wages - Rate of (mention only in Matt. 20:2);
to be punctually paid (Lev. 19:13; Deut. 24:14, 15); judgements threatened
against the withholding of (Jer. 22:13; Mal. 3:5; comp. James 5:4); paid
in money (Matt. 20:1-14); to Jacob in kind (Gen. 29:15, 20; 30:28; 31:7,
Wagon - Heb. aghalah; so rendered in Gen.
45:19, 21, 27; 46:5; Num. 7:3, 7,8, but elsewhere rendered "cart" (1 Sam.
6:7, etc.). This vehicle was used for peaceful purposes. In Ezek. 23:24,
however, it is the rendering of a different Hebrew word, and denotes a war-chariot.
Wailing-place, Jews' - a section of
the western wall of the temple area, where the Jews assemble every Friday
afternoon to bewail their desolate condition (Ps. 79:1, 4, 5). The stones
in this part of the wall are of great size, and were placed, as is generally
believed, in the position in which they are now found in the time of Solomon.
"The congregation at the wailing-place is one of the most solemn gatherings
left to the Jewish Church, and as the writer gazed at the motley concourse
he experienced a feeling of sorrow that the remnants of the chosen race
should be heartlessly thrust outside the sacred enclosure of their fathers'
holy temple by men of an alien race and an alien creed. Many of the elders,
seated on the ground, with their backs against the wall, on the west side
of the area, and with their faces turned toward the eternal house, read
out of their well-thumbed Hebrew books passages from the prophetic writings,
such as Isa. 64:9-12" (King's Recent Discoveries, etc.). The wailing-place
of the Jews, viewed in its past spiritual and historic relations, is indeed
"the saddest nook in this vale of tears." (See LAMENTATIONS, BOOK OF.)
Wall - Cities were surrounded by walls,
as distinguished from "unwalled villages" (Ezek. 38:11; Lev. 25:29-34).
They were made thick and strong (Num. 13:28; Deut. 3:5). Among the Jews
walls were built of stone, some of those in the temple being of great
size (1 Kings 6:7; 7:9-12; 20:30; Mark 13:1, 2). The term is used metaphorically
of security and safety (Isa. 26:1; 60:18; Rev. 21:12-20). (See FENCE.)
Wandering - of the Israelites in the wilderness
in consequence of their rebellious fears to enter the Promised Land (Num.
14:26-35). They wandered for forty years before they were permitted to cross
the Jordan (Josh. 4:19; 5:6).
The record of these wanderings is given in Num. 33:1-49. Many of the
stations at which they camped cannot now be identified.
Questions of an intricate nature have been discussed regarding the "Wanderings,"
but it is enough for us to take the sacred narrative as it stands, and
rest assured that "He led them forth by the right way" (Ps. 107:1-7, 33-35).
War - The Israelites had to take possession
of the Promised Land by conquest. They had to engage in a long and bloody
war before the Canaanitish tribes were finally subdued. Except in the case
of Jericho and Ai, the war did not become aggressive till after the death
of Joshua. Till then the attack was always first made by the Canaanites.
Now the measure of the iniquity of the Canaanites was full, and Israel was
employed by God to sweep them away from off the face of the earth. In entering
on this new stage of the war, the tribe of Judah, according to divine direction,
took the lead.
In the days of Saul and David the people of Israel engaged in many wars
with the nations around, and after the division of the kingdom into two
they often warred with each other. They had to defend themselves also
against the inroads of the Egyptians, the Assyrians, and the Babylonians.
The whole history of Israel from first to last presents but few periods
The Christian life is represented as a warfare, and the Christian graces
are also represented under the figure of pieces of armour (Eph. 6:11-17;
1 Thess. 5:8; 2 Tim. 2:3, 4). The final blessedness of believers is attained
as the fruit of victory (Rev. 3:21).
Ward - a prison (Gen. 40:3, 4); a watch-station
(Isa. 21:8); a guard (Neh. 13:30).
Wars of the Lord, The Book of the - (Num.
21:14, 15), some unknown book so called (comp. Gen. 14:14-16; Ex. 17:8-16;
Num. 14:40-45; 21:1-3, 21-25, 33-35; 31. The wars here recorded might be
Washing - (Mark 7:1-9). The Jews, like
other Orientals, used their fingers when taking food, and therefore washed
their hands before doing so, for the sake of cleanliness. Here the reference
is to the ablutions prescribed by tradition, according to which "the disciples
ought to have gone down to the side of the lake, washed their hands thoroughly,
'rubbing the fist of one hand in the hollow of the other, then placed
the ten finger-tips together, holding the hands up, so that any surplus
water might flow down to the elbow, and thence to the ground.'" To neglect
to do this had come to be regarded as a great sin, a sin equal to the
breach of any of the ten commandments. Moses had commanded washings oft,
but always for some definite cause; but the Jews multiplied the legal
observance till they formed a large body of precepts. To such precepts
about ceremonial washing Mark here refers. (See ABLUTION.)
Watches - the periods into which the time
between sunset and sunrise was divided. They are so called because watchmen
relieved each other at each of these periods. There are frequent references
in Scripture to the duties of watchmen who were appointed to give notice
of the approach of an enemy (2 Sam. 18:24-27; 2 Kings 9:17-20; Isa. 21:5-9).
They were sometimes placed for this purpose on watch-towers (2 Kings 17:9;
18:8). Ministers or teachers are also spoken of under this title (Jer. 6:17;
Ezek. 33:2-9; Heb. 13:17).
The watches of the night were originally three in number, (1) "the beginning
of the watches" (Lam. 2:19); (2) "the middle watch" (Judg. 7:19); and
(3) "the morning watch" (Ex. 14:24; 1 Sam. 11:11), which extended from
two o'clock to sunrise. But in the New Testament we read of four watches,
a division probably introduced by the Romans (Matt. 14:25; Mark 6:48;
Luke 12:38). (See DAY.)
Watchings - (2 Cor. 6:5), lit. "sleeplessnesses,"
the result of "manual labour, teaching, travelling, meditating, praying,
cares, and the like" (Meyer's Com.).
Water of jealousy - a phrase employed (not,
however, in Scripture) to denote the water used in the solemn ordeal prescribed
by the law of Moses (Num. 5:11-31) in cases of "jealousy."
Water of purification - used in cases of
ceremonial cleansings at the consecration of the Levites (Num. 8:7). It
signified, figuratively, that purifying of the heart which must characterize
the servants of God.
Water of separation - used along with the
ashes of a red heifer for the ceremonial cleansing of persons defiled by
contact with a dead body (Num. 19).
Waterspouts - (Ps. 42:7; marg. R.V., "cataracts").
If we regard this psalm as descriptive of David's feelings when banished
from Jerusalem by the revolt of Absalom, this word may denote "waterfalls,"
inasmuch as Mahanaim, where he abode, was near the Jabbok, and the region
abounded with rapids and falls.
Wave offerings - parts of peace-offerings
were so called, because they were waved by the priests (Ex. 29:24, 26, 27;
Lev. 7:20-34; 8:27; 9:21; 10:14, 15, etc.), in token of a solemn special
presentation to God. They then became the property of the priests. The first-fruits,
a sheaf of barley, offered at the feast of Pentecost (Lev. 23:17-20), and
wheat-bread, the first-fruits of the second harvest, offered at the Passover
(10-14), were wave-offerings.
Wax - Made by melting the combs of bees.
Mentioned (Ps. 22:14; 68:2; 97:5; Micah 1:4) in illustration.
Wean - Among the Hebrews children (whom
it was customary for the mothers to nurse, Ex. 2:7-9; 1 Sam. 1:23; Cant.
8:1) were not generally weaned till they were three or four years old.
Weasel - (Heb. holedh), enumerated among
unclean animals (Lev. 11:29). Some think that this Hebrew word rather denotes
the mole (Spalax typhlus) common in Palestine. There is no sufficient reason,
however, to depart from the usual translation. The weasel tribe are common
also in Palestine.
Weaving, weavers - Weaving was an art practised
in very early times (Ex. 35:35). The Egyptians were specially skilled in
it (Isa. 19:9; Ezek. 27:7), and some have regarded them as its inventors.
In the wilderness, the Hebrews practised it (Ex. 26:1, 8; 28:4, 39;
Lev. 13:47). It is referred to in subsequent times as specially the women's
work (2 Kings 23:7; Prov. 31:13, 24). No mention of the loom is found
in Scripture, but we read of the "shuttle" (Job 7:6), "the pin" of the
beam (Judg. 16:14), "the web" (13, 14), and "the beam" (1 Sam. 17:7; 2
Sam. 21:19). The rendering, "with pining sickness," in Isa. 38:12 (A.V.)
should be, as in the Revised Version, "from the loom," or, as in the margin,
"from the thrum." We read also of the "warp" and "woof" (Lev. 13:48, 49,
51-53, 58, 59), but the Revised Version margin has, instead of "warp,"
"woven or knitted stuff."